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The  Holy  Sacrifice  of  the  Mass; 


Dogmatically,  Liturgically  and  Ascetically  Explained. 


BY 


Rev.  J)r.  Nicholas  Qihr. 


TRANSLATED  FROM  THE  SIXTH  GERMAN  EDITION. 


Third  Edition. 


ST.  LOUIS,  MO.     1908. 
Published   by   B.    HERDER 

17  South   Broadway. 


IHE  INSTITUTE  OF  ^'^^IAFVAL  tl 
IC  CLMSL^V  I- LACE 
TOftONTO  6.   CANADA, 

OCT  2 -1931 

3/^ 


NIHII.  OBSTAT. 


S.    lyUDOVICI,    DIE   17.    FeBR.    190^. 

F.  G.  HoLWECK, 

Censor  theologicus. 


IMPRIMATUR. 
St.  Irouis,   Mo.,  Febr.   17th,   1902. 

John  J.  Kain, 

Archbishop  of  St.  Louis. 


— BECKTOLD— 

PRINTING  AND  BOOK  MFG.  CO. 
ST.  LOUIS,  MO. 


Copyright,  1902,  by  Jos.  Oummersbach. 


£T.  MiCii-^^^^^ 


Vj  \^— *-< 


HE  publisher  of  this  work  is  indebted  to  the 


A 


\:ft  late  Archbishop  Wm.  H.  Gross,  the  late 
^^  Very  Rev.  Mark  Gross,  to  Sister  Mary 
Thecla  of  the  Visitation  Convent  at  Baltimore,  ]\Id. 
and  Mr.  Jacob  Gross  of  St.  lyouis.  Mo.,  for  valuable 
assistance. 


-S 


PREFACE  TO  THE  FIRST  EDITION. 

As  the  Holy  Sacrifice  of  the  Mass  is  the  centre  of  Catholic  wor- 
ship and  life,  a  more  profound  knowledge  of  the  Mass  is  considered 
essential  and  most  desirable  for  all  the  faithful,  but  especially  for  the 
priest.  Although  literature  on  this  subject  is  rather  abundant,  the 
present  volume,  which  has  been  drawn  from  every  available  source 
at  the  Author's  command,  may  not  be  deemed  superfluous. 

Its  object  is,  in  the  main,  both  practical  and  ascetical :  to  appeal 
not  only  to  the  understanding,  but  also  to  inflame  the  heart  and  to 
move  the  will.  The  selection  and  the  treatment  of  the  matter  have 
necessarily  been  directed  to  this  object.  As  it  is  not  our  intention 
to  present  a  purely  scientific  and  exhaustive  treatise  on  the  Eucha- 
ristic  Sacrifice,  but  to  build,  upon  the  foundation  of  scientific  studies 
and  inferences,  a  work  useful  and  practical  for  the  clergy,  certain 
questions  of  scientific  and  historic  nature  may  receive  scarcely  more 
than  a  brief  and  passing  mention.  '''In  hac  conscriptione,''''  —  says 
Denis  the  Carthusian —  ^'non  fuit  intentio  movere  vel  tangere  nisi 
ea  quae  affectum  excltare  et  devotioni  possunt  proficere^  exponendo 
verba  miss ae  devotius  quo  valeham.^^  ''In  this  writing  it  was  not 
my  intention  in  expounding  the  words  of  the  Mass  as  devoutly  as  I 
could,  to  raise  any  question  or  touch  on  anything  but  what  might 
move  the  heart  and  excite  to  devotion.''  Therefore  all  polemical, 
critical  quotations  and  statements  open  to  contradiction  have,  as 
much  as  possible,  been  avoided.  In  disputed  points  we  have  alwavs 
seriously  and  carefully  weighed  the  reasons  pro  and  con  ;  but  in  the 
book  itself  we  have  merely  stated  what  appeared  to  us  the  most 
solidly  grounded. 

As  edification  and  devotion  must  at  all  times  rest  on  theological 
truth  and  emanate  from  it,  it  became  necessary  to  present  the  Dogma 
and  Rite  of  the  Eucharistic  Sacrifice  clearly,  thoroughly  and  cor- 
rectly, according  to  the  spirit  and  intention  of  the  Church  ;  thus  only  —ry  , 
do  the  ascetical  considerations  and  applications  find  a  solid  foundation  ^  ^- 
to  rest  on.     ^'Ust  enim,'^  says  Suarez,  '^sirie  veritate pietas  imhecilla^     /  J ^ 
et  sinepietate  Veritas  sterilis  et  jejuna,''^      "For  without  truth,  piety  ^      ' 
is  feeble  ;  and  without  piety,  truth  is  sterile  and  void."     In  the  ex-  '6:r  ^* 
planation  of  the  Rite  we  have  strictly  adhered  to  the  words  and 
actions  of  the  liturgical  formulae,  endeavoring  at  the  same  time,  in 
accordance  with  approved  ecclesiastical  tradition,  to  avoid  as  far  as 
possible  all  subjectivism  and  artificiality.  / 

^5) 


6  Preface  to  the  Sixth  Edition. 

A  correct  and  clear  understanding  as  well  as  frequent  consider- 
ation of  the  profound  and  mystical  Rite  of  the  Mass,  will,  in  all 
probability,  be  the  best  means  to  enable  the  priest  to  refrain  from  a 
thoughtless,  habitual  mannerism,  and  lead  him  to  celebrate  the 
adorable  mysteries  of  the  Altar  with  becoming  attention,  devotion, 
and  reverence.  The  priest  who  studies  this  book  will,  moreover, 
find  manifold  reasoning  and  argument  wherewith  to  direct  the  faith- 
ful according  to  their  capacity  in  the  proper  understanding  of  the 
Divine  Sacrifice  and  in  their  fervent  recourse  to  the  Eucharistic 
fountain  of  grace.  The  authorities  of  the  Church  have  often  im- 
pressed upon  pastors,  that  this  is  a  chief  duty  of  directors  of  souls, 
for  the  conscientious  discharge  of  which  they  shall  have  to  render 
an  account  before  God.  Although  this  volume  is  principally  in- 
tended for  the  use  of  the  clergy,  it  has  been  so  arranged  that  the 
more  highly  cultured  of  the  laity  may  also  peruse  it  with  profit. 

]\Iay  God  grant  His  blessing  and  success  to  this  work  —  es- 
pecially in  our  days,  when  the  Church  and  her  faithful  children  are 
necessarily  more  or  less  constrained  to  lead  a  life  of  sacrifice.  May 
it  awaken  and  foster  in  many  hearts  love  for  the  Eucharistic  Sacri- 
fice, as  well  as  a  cheerful  and  courageous  spirit  to  undergo  willingly 
the  trials  and  contradictions  that  self-immolation  demands  ! 

St.  Peter's,  Feast  of  the  Assumption,  1877. 

THE  AUTHOR. 


PREFACE  TO  THE  SIXTH  EDITION. 

It  is  now  nearly  twenty  years  since  this  work  first  appeared  in 
order  to  proclaim  the  "unsearchable  riches"  (Eph.  3,  8.)  of  the 
Eucharistic  Sacrifice.  The  divine  blessing  has  been  so  abundant  on 
it  as  to  warrant  us  to  publish  a  sixth  and  larger  edition.  In  pre- 
paring it  for  the  press  we  have  made  some  slight  changes,  curtail- 
ments and  additions,  thereby  rendering  it  more  perfect  both  in  matter 
and  form.  We  intend  soon  to  publish  a  work  on  the  "Doctrine  of 
the  Sacraments,"  which  will  give  a  more  complete  explanation  and 
confirmation  of  the  essence  of  the  Eucharistic  Sacrifice.  The  friendly 
reader  is  hereby  requested  to  make  a  memento  for 

THE  AUTHOR. 
St.  Peter's,  Feast  of  St.  Thomas,  1897. 


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(Migne,  Theol.  cursus  complet.,  tom.  23.) 
Mabillon,  F.  I.,  O.  S.  B.,   De  Liturgia  Galiicana  libri  III.     CMigne,  tom  72,  pag. 

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cim.     (Migne,  tom.  78,  pag.  851  sqq.) 
Marzobl  and  Schneller,  Liturgia  sacra  oder  die  Gebrauche  und  Alterthiimer  der 

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kirchlichen  Functionen.     Augsburg  1874. 
Miiller,  Dr.  Ern.,  Theologia  moralis.     Vindobonae  1876. 
MUller,  Mich.,  Cong.  S.  Red.,  The  Holy  Mass:  the  Sacrifice  for  the  Living  and  the 

Dead.     New  York  and  Cincinnati  1874. 
Miiller,  II.,  Missa.    Ursprung  und  Bedeutung  der  Benennung.    Aschaffenburgl873. 
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Noel,  Instructions  sur  la  Liturgie.     5  tom.     Paris  1861. 
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pag.  105:3— 1070.) 


Bibliography.  11 

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CONTENTS. 


PAGE 

Preface 5 

Bibliography      . 7 

Contents 13 

BOOK  I. 
Dogmatical  and  Ascetical  Part. 

CHAPTER  THE  FIRST. 
SACRIFICE  IN  GENERAL. 

1.  On  tlie  Virtue  of  Religion     .         .         .         .         .         .  17 

2.  Sacrifice  in  its  proper  sense  .  .  .  .  .  26 

3.  Sacrifice  in  a  figurative  sense         .  .  .  .  .  31 

4.  The  Meaning  and  Efficacy  of  the  Sacrifices  of  the  Old 

Law 35 

CHAPTER  THE  SECOND. 
THE  BLOODY  SACRIFICE  OF  THE  CROSS. 

5.  Jesus  Christ  —  the  Representative  Head  of  the  Human 
Race    ..........  39 

6.  The  High-Priesthood  of  Jesus  Christ     ....         42 

7.  The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real 
Sacrifice        .........         47 

8.  The  Fruits  of  the  Sacrifice  of  the  Cross         •  •  •  59 

9.  Explanation  and  Application  of  the   Redemption  Ac- 
complished on  the  Cross         .  .  .  .  .  .         67 

10.     Jesus  Christ,  *'A  priest  forever  according  to  the  Order 

of  Melchisedech"  .......         73 

(13) 


14  Contents. 

CHAPTER  THE  THIRD. 
THE  UNBLOODY  SACRIFICE  OF  THE  ALTAR. 

ARTICLE  THE   FIRST. 

The  Truth  and  Reality  of  the  Encharistic  Sacrifice. 

11.  The  New  Covenant  of  Grace  requires  a  Perpetual  Sacri- 
fice —  the  Sacrifice  of  the  Body  and  Blood  of  Christ        .  79 

12.  The  Prophecies  of  the  Old  Law  Prove  the  Truth  and 
Reality  of  the  Encharistic  Sacrifice        ....         84 

13.  The  Truth  and  the  Reality  of  the  Encharistic  Sacrifice 

—  Proved  from  the  New  Testament        ....  92 

14.  The  Proof  from  Tradition  that  the  Eucharist  is  a  True 

and  Real  Sacrifice         .  .  .  .  .  .  .100 

ARTICI.E  THE  SECOND. 

The  Essence  and  Efficacy  of  the  Encharistic  Sacrifice. 

15.  The  Essential  Characteristics  of  the  Encharistic  Sacri- 
fice      .  ........        115 

16.  The  Relation  of  the  Sacrifice  of  the  Mass  to  the  Sacrifice 

of  the  Cross  .  .  .  .  .  .  .  .125 

17.  The  Value  of  the  Encharistic  Sacrifice,  as  also  the  Rea- 
son and  the  IManner  of  its  Efficacy  .  .  .  .134 

18.  The  Holy  Mass  —  a  Sacrifice  of  Praise  and  Adoration  .        148 

19.  The  Holy  Mass  —  a  Sacrifice  of  Thanksgiving       .  .        153 

20.  The  Holy  Mass  —  a  Sacrifice  of  Propitiation  .  .        156 

21.  Tlie  Holy  Mass  —  a  Sacrifice  of  Petition        .  .  .169 

22.  The  Participants  of  the  Emits  of  the  Mass     .  .  .175 

ARTICI.E   THE  THIRD. 

What  Place  the  Encharistic  Sacrifice  holds  in  the  Organization 

of  the  Church. 

23.  The  Holy  Sacrifice  of  the  Mass  —  the  Centre  of  Catholic 
Worship        .........        192 

24.  The  Holy  Sacrifice  of  the  Mass  —  the  School  and  the 
Source  whence  Catholic  Life  Receives  Its  Spirit  of 
Sacrifice 207 


Contents. 


15 


25- 
26. 

27. 

28. 
29. 

30- 
31- 

32. 


33' 


34 

35 
36 
37 
38 

39 
40 

41 

42 
43 


BOOK  II. 
Liturgical  and  Ascetical  Part. 

CHAPTER  THE  FIRST. 
PREPARATION  FOR  THE  HOLY  SACRIFICE  OF  THE  MASS. 

Preliminary  Remarks   .  .  .  .  .  .  .229 

The  Christian  Altar 236 

The  Dressing  and  the  Decoration  of  the  Altar         .  .        248 

The  Chalice  and  Its  Appurtenances        ....        257 
The  Sacerdotal  Vestments     .  .  .  .  .  .267 

The  Liturgical  Colors 297 

The  Use  and  the  Meaning  of  Light  at  the  Holy  Sacrifice 

of  the  Mass 313 

The  Language  Used  in  the  Celebration  of  the  Holy  ]\Iass       319 

CHAPTER  THE  SECOND. 
THE  RITE  OF  THE  HOLY  SACRIFICE  OF  THE  flASS. 

Preliminary  Remarks   .......       328 

FIRST  SECTION. 
The  Preparatory    Divine  Service 

The  Introductory  Prayers 
The  Incensing  of  the  Altar 
The  Introit 
The  Kyrie   . 


44. 

45- 
46. 


The  Gloria  . 

The  Collect 

The  Readings  from  the  Bible  in  General.     The  Epistle 

The  Intermediary  Chant  (Graduale^  AUeluja,  Tractus 

Seqiientia)   ........ 

The  Gospel 

The  Creed 

SECOND  SECTION 
The  Sacrificial  Celebration  Proper. 

FIRST  ARTICLE. 

The    Offertory. 

Preliminary  Remarks   ...... 

The  Offertory  Chant 

The  Sacrificial  Elements       ..... 


34^ 

370 

377 

389 

393 
407 

434 

445 
469 

483 


494 
496 

504 


16 


Contents, 


M 
48 

49 
50 
51 

52 
53 
54 


55 
56 

57 

58 

59 
60 

61 

62 

63 
64 


High 


65. 
66. 

67. 

68. 

69. 
70. 

71- 

72. 


The  Offering  of  the  Host       .... 

The  Offering  of  the  Chalice  .... 

The  Self-Offering  of  the  Priest  and  Faithful  . 
The  Oblation  Invocation       .... 

The  Incensing  of  the  Sacrificial  Gifts  at  Solemn 
Mass    ........ 

The  Washing  of  the  Hands  .... 

The  Prayer  Sitscipe  Sancta  Trinitas 
The  Orate  Fratres  and  the  Secreta 


SECOND   ARTICI^E. 

The  Consecration. 

The  Preface 

Preliminary  Remarks  concerning  the  Canon 
The  First  Prayer  of  the  Canon  before  the  Consecration 
The  Second  Prayer  of  the  Canon  before  the  Consecration 
The  Third  Prayer  of  the  Canon  before  the  Consecration 
The  Consecration  ...... 

The  First  Prayer  of  the  Canon  after  the  Consecration 
The  Second  Prayer  of  the  Canon  after  the  Consecration 
The  Third  Prayer  of  the  Canon  after  the  Consecration 
The  Conclusion  of  the  Canon         .... 

THIRD  ARTICLE. 

The  Commnnion. 

Preliminary  Remarks   .  .  .  .  .  . 

The  Pater  Noster  and  Its  Appendix      .... 

The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the 
Mingling  of  the  Consecrated  Elements  .... 

The  Agnus  Dei^  the  Prayer  for  Peace  and  the  Kiss  of 
Peace  .......... 

The  Last  Preparatory  Prayers  for  Communion 

The  Communion  of  the  Celebrant  .... 

The  Thanksgiving        ....... 

The  Conclusion    ........ 


514 
520 

527 
530 

534 

540 
544 
547 


552 
578 
586 
621 
627 
631 
646 
667 

675 
688 


694 
695 

703 

714 
725 
734 
749 
758 


Alphabetical  Index 


773 


BOOK  I, 


Dogmatical  and  Ascetical   Part 


CHAPTER  THE  FIRST. 

Sacrifice  in  General. 

I.    On  the  Virtue  of  Religion. 

Sacrifice  is  an  act  and,  in  fact,  the  supreme  act  of  religion,  for 
by  the  offering  of  sacrifice  the  Divine  Majesty  is  honored  in  the 
worthiest  and  most  perfect  manner.  The  virtue  of  religion  is,  so  to 
speak,  the  very  root  whence  sacrifice  springs  and  develops  as  a  most 
beautiful  blossom  and  most  precious  fruit.  Therefore  we  at  once 
perceive  that  the  way  for  a  better  understanding  of  sacrifice  can  be 
opened  only  by  previously  considering  the  Christian  or  supernatural 
virtue  of  religion  in  its  principal  characteristics.  ^ 

I.     Religion  (religlo)  '^  is  a  special  moral  virtue,  which  enables 

^  We  do  not  intend  to  treat  here  of  religion  as  a  natural  virtue  (virtus  acqtii- 
sita),  which  can  be  acquired,  at  least  in  an  imperfect  degree,  by  frequent  acts,  but 
of  religion  as  a  supernatural  virtue  (virtus  per  se  ijifusa)  infused  by  means  of  grace 
into  the  soul.  Religion,  as  such,  is,  in  the  first  place,  an  abiding,  persevering  dis- 
position inclining  us  to  render  unto  God  the  worship  due  Him.  Ease  and  readiness 
in  the  performance  of  supernatural  acts  of  religion  is  the  fruit  of  faithful  exercise 
and  is  obtainable  by  our  own  exertions  assisted  by  divine  grace.  Charity  and  all 
the  infused  moral  virtues  are  inseparably  united  with  sanctifying  grace,  whilst  the 
two  theological  virtues  of  faith  and  hope  (habitus  fidei  et  spei)  can  still  exist  even 
after  sanctifying  grace  has  been  lost. 

Cf.  Mazzella,  S.  J.,  De  virtutibus  infusis,  disput.     I.  art.  3 — 12. 

2  The  Word  religio  comes  principally  from  religare  (to  bind  —  namely  to  God) . 
Diximus  nomen  religionis  a  vinculo  pietatis  esse  deductum,  quod  hominem  sibi 
Deus  religaverit  et  pietate  constrinxerit,  quia  servire  nos  ei  ut  domino  et  obsequi 
ut  patri  necesse  est  (Lactant.  Divin.  institut.  1.  4.  c.  28).  —  The  thought  under- 
lying this  explanation  is  assuredly  true;  yet  the  derivation  from  religere  (from 
relegere)  would  grammatically  be  more  correct.  In  Gellius  (4,  9,  1)  is  found  the 
participle,  used  adjectively,  religens  =  God-fearing.  The  term  religio  (from  reli- 
gere =  to  take  carefully  into  consideration,  to  ponder  over,  to  weigh  conscien- 
tiously and  reflect  upon  with  due  care  —  especially  that  which  is  divine  and  holy) 
—  would,  according  to  its  original  signification,  be   intimately   connected   with 


18  /.  Dogmatical  and  Ascetical  Part. 

and  inclines  the  will  to  give  to  God  the  supernatural  honor  and 
adoration  due  to  Him  as  the  Creator  and  Supreme  Ruler,  as  well  as 
the  last  end  of  all  things,  and  particularly  of  man.  The  Holy  Ghost 
plants  this  virtue  in  the  garden  of  the  soul ;  it  is  our  duty,  with  the 
help  of  grace,  so  to  nourish  this  noble  and  precious  gift  of  heaven 
that  it  may  bear  abundant  fruit  for  the  honor  and  glory  of  God  and 
our  own  blessing  and  ultimate  salvation. 

The  virtue  of  religion  makes  us  courageous  and  willing  to  offer 
to  the  Divine  IMajesty  due  veneration.  ^  By  means  of  this  virtue  we 
honor  the  Lord  our  God  inasmuch  as  we  acknowledge  and  proclaim 
His  greatness,  majesty  and  dominion  over  us,  and  at  the  same  time 
confess  our  own  littleness,  lowliness  and  dependence  upon  Him. 
Religion,  consequently,  includes  in  itself  two  requisites :  first,  lively 
acknowledgment  of  His  infinite  perfection  and  dignity  ;  and  then, 
an  humble  subjection  to  His  unlimited  power  and  dominion.  This 
cheerful  submission,  this  humbling  of  self  under  the  power  of  God 
(I  Peter,  5 — 6)  is  required  and  commanded  by  the  fundamental 
relations  that  exist  between  us  as  creatures  and  God  as  our  Creator. 
And  this  relation  is  one  of  the  most  absolute  and  entire  dependence 
upon  God-  for  He  is  our  first  beginning  and  last  end,  our  Redeemer 
and  Sanctifier.  We  belong  entirely  to  God  and  it  behooves  us  to 
consecrate  our  being  wholly  to  God  ;  ^'in  God  we  live  and  move  and 
are"  ^  (Acts  17,  28). 

"All  my  bones  shall  cry  out:  Lord,  who  is  like  to  Thee?" 
(Ps.  34,  10.)  God  is  a  fathomless  and  shoreless  sea  of  the  most 
perfect  being  and  life  :  His  perfections  are  inexhaustible  and  in- 
comparable, surpassing  and  excelling  all  things,  incomprehensible 
and  unspeakable.  God  possesses  infinite  grandeur  and  dignity. 
Therefore  all   rational   creatures,  being  immeasurably  below  Him, 

cultus  (careful  nursing  and  waiting  upon,  honor,  veneration  —  from  colere,  cherish- 
ing and  caring  for,  esteeming  and  regarding  as  holy).  Religiosus,  ait  Cicero,  a 
relegendo  appellatur,  qui  retractat  et  tamquam  relegit  ea  quae  ad  cultum  divinum 
pertineant  (vS.  Isidor.  Etymolog.  1.  10.  n.  234).  —  Of  this  explanation  Suarez 
remarks:  Est  probabilis  deductio,  sive  vocum  similitudinem  sive  munus  ipsum 
religionis  spectemus.     (Cfr.  De  Religione  tr.  I.  1.  I.  c.  1). 

Cfr.  Gutberlet,  lychrljuch  der  Apologetik.  I.  6 — 7. 

^  Nomine  virtutis  religionis  hie  non  intellegitur  habitus  aliquis  acquisitus  et 
naturalis,  sed  habitus  supernaturalis,  per  se  et  quoad  substantiam  infusus,  quo  dis- 
ponimur  ad  cultum  sacrum  praestandum  in  ordine  supernaturali  et  relate  ad 
nostrum  finem  supernaturalem  (Bouquillon,  De  virtute  religionis,  1.  I.  p.  I,  c. 
2,  n.  35). 

2  In  officio  religionis  quatuor  2iQX.\!iS  spectari  possunt,  qui  quo  perfectiores  sunt, 
eo  perfectior  est  hujus  virtutis  functio.  Primus  est  consideratio  infinitae  majestatis 
Dei,  et  omnia  ab  ipsa  pendere.  Sccundus  est  consideratio  nostri  nihili,  i.  e.  nos 
ex  nobis  nihil  esse,  nihil  habere,  sed  quidquid  sumus  et  habemus  Dei  esse  et  a  Deo 
assidue  pendere.  Tcrtius,  profunda  mentis  submissio  et  inclinatio  coram  Deo, 
quo  mens  haec  ipsa  interius  testetur.  Qiiarliis,  eorundem  professio  exterior,  verbis, 
gestu  corporis  vel  aliis  modis  (Lessius,  De  justitia  ceterisque  virt.  cardin.,  1.  2.  c. 
36,  dub,  1,  n.  6). 


1.   On  the    Virtue  of  Religion.  19 

owe  Him  the  profoundest  respect  and  veneration.  God  is  not  only 
inconceivably  exalted  above  heaven  and  earth  ;  bnt  by  His  creative 
power  He  is  also  the  source  of  all  things,  for  they  absolutely  depend 
on  Him  as  to  their  being,  their  existence,  their  activity.  Since  God 
is  the  Creator  of  all  things  visible  and  invisible,  He  is  therefore  the 
sovereign  Master  and  Lord  of  all  that  lives  and  moves  in  the  uni- 
verse ;  consequently.  He  is  "the  King  of  kings  and  the  Lord  of 
lords"  (i  Tim.  6,  15),  to  whom  all  beings  owe  unconditional  and 
constant  service.  Since  the  Almighty  God  has  made  all  things  and 
since  all  creatures  are  the  work  of  His  hands,  they  belong  to  Him  as 
His  property  ;  He  has,  then,  the  highest  and  the  most  absolute 
dominion  over  all  creatures,  for  they  exist  only  for  Him,  and  must 
act  only  for  Him,  and  serve  Him  alone.  Most  beautifully  does  the 
Church  express  this  thought  in  the  Invitatory  of  the  Office  of  the 
Dead:  Uegem^  cui  omnia  vlvitnt,  vcnite  adoremus  —  "Come  let  us 
adore  the  King  unto  whom  all  things  live.'' 

Holy  Scripture  frequently  delivers  these  truths  in  most  vivid 
and  striking  descriptions.  "The  Lord  is  terrible  and  exceeding 
great  and  His  power  is  admirable"  (Ecclus  43,  31).  "The  Lord's 
ways  are  in  a  tempest  and  a  whirlwind  and  clouds  are  the  dust  of 
His  feet"  (Nah.  1,3).  God  is  the  Supreme  Master  and  Proprietor 
of  the  universe,  because  it  has  come  forth  from  His  creative  hand 
and  is  His  work  ;  hence  the  Psalmist  joyfully  sings  :  "The  earth  is 
the  Lord's  and  the  fulness  thereof:  the  world  and  all  they  that  dwell 
therein.  For  He  hath  founded  it  upon  the  seas  and  He  hath  pre- 
pared it  upon  the  rivers"  (Ps.  23,  i — 2).  "Who  hath  measured  the 
waters  in  the  hollow  of  His  hand,  and  weighed  the  heavens  in  His 
palm  ?  Who  hath  poised  with  three  fingers  the  bulk  of  the  earth  ? 
Behold  the  gentiles  are  as  a  drop  of  a  bucket,  and  are  counted  as  the 
smallest  grain  of  a  balance  :  behold  the  islands  are  as  a  little  dust. 
It  is  He  that  sitteth  upon  the  globe  of  the  earth  ;  He  that  stretcheth 
out  the  heavens  as  nothing,  and  spreadeth  them  out  as  a  tent  to 
dwell  in.  Who  bringeth  out  their  host  by  number,  and  calleth  them 
all  by  their  names  ;  by  the  greatness  of  His  might  and  strength  and 
power,  not  one  of  them  was  missing"  (Is.  40,  12 — 26).  "And  the 
stars  have  given  light  in  their  watches,  and  rejoiced.  They  were 
called  and  they  said  :  Here  we  are  ;  and  with  cheerfulness  they  have 
shined  forth  to  Him  that  made  them"  (Bar.  3,  34 — 35).  "O  Lord, 
great  art  Thou,  and  glorious  in  Thy  power,  and  no  one  can  overcome 
Thee.  Let  all  Thy  creatures  serve  Thee ;  because  Thou  hast 
spoken,  and  they  were  made  :  Thou  didst  send  forth  Thy  spirit,  and 
they  were  created,  and  there  is  no  one  that  can  resist  Thy  voice. 
The  mountains  shall  be  moved  from  the  foundations,  with  the  waters  : 
the  rocks  shall  melt  as  wax  before  Thy  face"  (Judith  16,  16 — 18). 
"He  looketh  upon  the  earth,  and  maketh  it  tremble  :  He  toucheth 
the  mountains,  and  they  smoke"  (Ps.  103,  32). 

And  what  is  man  in  comparison  with  the  Most  High,  with  the 
Almighty  Creator  and  powerful   King,  greatly   to  be   feared,  who 


20  /.   Dogmatical  and  Ascetical  Part, 

sittetli  upon  His  throne  and  is  the  God  of  dominion?  (Ecclus.  I,  8). 
*' Man's  days  are  as  grass,  as  the  flower  of  the  field  so  shall  he 
flourish.  For  the  spirit  shall  pass  in  him,  and  he  shall  not  be  :  and 
he  shall  know  his  place  no  more"  -(Ps.  102,  15 — 16).  ]\Ian  is  earth 
and  ashes  (Ecclus.  17,  31)  ;  he  is  a  leaf  and  a  dry  straw  carried 
about  by  the  wind  ;  like  a  flower  he  conieth  forth  and  is  destroyed 
and  he  fleeth  as  a  shadow  (Job  13,  25  ;  14,  2).  Now  should  not 
man  —  a  weak,  frail,  miserable  creature  —  bow  down  and  humble 
himself  to  the  dust,  should  he  not  tremble  with  awe,  reverence  and 
astonishment  before  the  power,  grandeur  and  majesty  of  God,  "whose 
throne  is  the  heavens  and  whose  footstool  is  the  earth"  (Is.  66,  i). 
The  pillars  of  heaven  tremble  and  dread  at  His  beck  ;  the  morning 
stars  praise  Him  and  the  sons  of  God  make  a  joyful  melody  to  Him 
(Job  26,  II  ;  38,  7).  The  choirs  of  holy  spirits  slug  in  the  highest 
heavens  to  the  Lord  day  and  night  their  never-ceasing  "Holy,  holy, 
holy;"  the  glorified  saints  prostrate  themselves  before  Him  that 
sitteth  on  the  throne  and  adore  Him  that  liveth  forever  and  ever  ; 
they  lay  down  their  crowns  before  the  throne,  saying:  "Thou  art 
worthy,  O  Lord  our  God,  to  receive  glory  and  honor  and  power  ;  be- 
cause Thou  hast  created  all  things  and  for  Thy  will  they  were  and 
have  been  created"  (Apoc.  4,  10 — 11).  In  this  jubilation  of  eternal 
praise  and  adoration  man  also  should  unite,  according  to  his  ability, 
in  glorifying  God,  who  is  justly  exalted  above  all. 

2.  The  virtue  of  religion,  moreover,  quickens  our  zeal  and  spurs 
us  on  to  the  performance  of  acts  calculated  to  render  to  the  Divine 
Majesty  due  honor  and  glory  ;  and  these  acts  may  be  divided  into 
two  classes.  ^ 

a)  In  the  first  class  are  comprised  all  acts  which  in  themselves 
refer  to  the  honor  of  God  and  promote  it,  that  is,  those  which  by 
their  nature  are  intended  and  calculated  to  render  to  the  greatness 
of  God  due  acknowledgment  and  worship.  ^  We  perform  such  acts 
when,  for  instance,  we  pray  and  offer  sacrifice,  make  and  fulfil  vows, 
adorn  churches  and  decorate  altars.  ^ 

b)  The  second  class  includes  the  acts  of  all  the  other  virtues  — , 
figuratively  speaking,  in  so  far  as  they  are  performed  by  command 
of  God,  that  is,  by  an  inspiration  from  Him  and  from  a  motive  of 

*  Religio  habet  diiplices  actus  :  — quosdam  quidem,  quos  elicit  per  quos  homo 
ordinatur  ad  solum  Deum,  sicut  sacrificare,  adorare  et  alia  hujusmodi  — ,  alios 
autem  actus  habet,  quos  producit  mediantibus  virtutibus,  quibus  imperat,  ordinans 
eos  ad  diviyiam  reverentiam,  quia  sc.  virtus  ad  quam  pertinet  finis,  imperat  virtuti- 
bus, ad  quas  pertinent  ea  quae  sunt  ad  finem.  —  Et  secundum  hoc  actus  religionis 
per  modum  imperii  ponitur  esse,  "visitare  pupillos  et  viduas  in  tribulatione 
eorum,"  quod  est  actus  elicitus  a  misericordia;  "immaculatum  autem  se  custodire 
ab  hoc  saeculo"  imperative  quidem  est  religionis,  elicitive  autem  temperantiae  vel 
alicujus  hujusmodi  virtutis  (S.  Thorn.  2.  2.  q.  81.  a.  1.  ad  1). 

2  These  are  according  to  their  distinctive  characteristic  acts  of  religion  in  the 
strictest  sense  —  actus  eliciti  religionis. 

3  Ipsius  latriae  est  sacrificium  offerre  Deo,  et  hoc  sacrificium  soli  Deo  debetur ; 
et  latria  dicit  cultum  soli  Deo  debitum  (S.  Bonav.  Ill,  dist.  9,  a.  2,  q.  2). 


1.   On  the   Virtue  of  Religion.  21 

honoring  Him,  consequently  made  with  a  view  and  intention  of 
giving  glory  to  God.  ^  The  virtue  of  religion  can  and  must  direct 
to  the  glory  of  God  all  the  works  and  exercises  of  a  Christian  life, 
that  it  may  become  a  perpetual  divine  service.  "Whether  you  eat 
or  drink,  or  whatsoever  else  you  do.  do  all  for  the  glory  of  God" 
(i  Cor.  lo,  31).  2 

To  this  effect  St.  Augustine  says:  "God  is  to  be  honored  by 
faith,  hope  and  charity"  (Manuale  1,3).  The  acts  of  faith,  hope 
and  charity  are  in  themselves  acts,  not  of  the  moral  virtue  of  religiou, 
but  of  the  three  essentially  different  theological  virtues  ;  yet  they 
may  be  elicited  with  the  intention  of  acknowledging  the  divine 
truth,  fidelity  and  goodness,  and  God  is  thereby  greatly  honored  and 
glorified.  In  believing,  hoping  and  loving  we  give  ourselves  to  God 
with  all  the  powers  of  our  soul,  we  lean  upon  God  and  rest  in  God 
as  our  last  end  ;  in  other  words,  we  render  to  the  diviue  perfections 
and  majesty  due  homage  and  submission.  —  The  three  divine  virtues 
also  condition  the  development  and  completion  of  the  Christian  life, 
which  is  founded  on  faith,  nourished  by  hope  and  animated  by 
charity.  Faith  enlightens  the  understanding  with  celestial  light, 
hope  endows  the  soul  with  supernatural  strength,  and  love  inflames 
the  heart  with  divine  fire  ;  thus  these  three  virtues  enable  us  by  a 
new  and  holy  life  to  announce  to  men  the  glorious  prerogatives  and 
perfections  of  God,  that  they  may  see  our  works  and  glorify  our 
Father  who  is  in  heaven  (i  Peter  2,  9  ;  Matt.  5,  16).  They  give 
rise  to  the  virtue  of  religion,  and  excite  us  to  glorify  God  through 
works  of  piety,  mercy  and  penance.  ^ 

We  read  in  the  epistle  of  St.  James  (i.  27)  these  words:  "Re- 
ligion (religio)  clean  and  undefiled  before  God  and  the  Father  is 
this  ;  to  visit  the  fatherless  and  widows  in  their  tribulation  and  to 
keep  one's  self  unspotted  from  the  world."  The  meaning  of  the 
above  is  —  that  if  we  would  honor  God  the  Father  in  a  sincere  and 
proper  manner,  we  must  be  assiduously  intent  upon  assisting  the 
poor,  the  abandoned  and  the  distressed,  upon  consoling  and  com- 
forting them,  and,  at  the  same  time,  endeavor,  amid  the  universal 
corruption  of  the  world,  to  serve  God  alone  and  to  please  Him  by 
purity  of  heart  and  the  righteousness  of  our  ways.     Thus  the  virtue 


1  These  are  acts  imperati  religionis,  that  is,  acts  of  other  virtues,  the  practice 
of  which  is  commanded  by  religion,  whereby,  without  losing  their  particular 
character,  they  become  likewise  acts  of  religion. 

2  Ad  religionem  pertinent  non  solum  oblationes  sacrificiorum  et  alia  hujus- 
modi,  quae  sunt  religioni  propria,  sed  etiam  actus  omnium  virtutum,  secundum 
quod  referuntur  ad  Dei  servitium  et  honorem,  efficiuntur  actus  religionis  (S.  Thom. 
2,  2,  q.  186,  a.  1  ad  2). 

3  Dicit  S.  Augustinus  Deum  soli  fide,  spe  et  caritate,  non  quod  religio  eliciat 
actus  fidei,  spei  et  caritatis,  sed  quia  vel  eos  i-inperat  vel  ab  eis  imperatur  (Billuart, 
Dereligione  dissert.  1,  art.  2). 


22  /.   Dogmatical  and  Ascetical  Part. 

of  religion  will  produce  abundant  fruits  "that  in  all  things  and  above 
all  things  God  may  be  glorified"  (ut  in  omnibus  glorificetur  Deus).  ^ 

3.  Religion  holds  the  first  place  among  the  moral  virtues. 
Although,  like  all  other  moral  virtues,  the  virtue  of  religion  is  in- 
ferior in  merit  and  dignity  to  the  divine  virtues  of  faith,  hope  and 
charity,  it  is,  nevertheless,  most  intimately  connected  with  them, 
for  it  regulates  the  conduct  of  man  toward  God.  It  holds  the  first 
rank  among  the  moral  virtues,  because  it  approaches  nearer  to  God 
than  the  others,  in  so  far  as  it  produces  and  has  for  its  primary  ob- 
ject those  acts  which  refer  directly  and  immediately  to  the  honor  of 
God  —  that  is,  whatever  acts  pertain  to  the  divine  service.  ^  The 
sublime  virtue  of  religion  ennobles  man  precisely  in  this,  that  it 
completely  subjects  him  to  the  will  and  dominion  of  God  and  brings 
him  into  the  closest  communication  with  the  primal  Source  of  all 
holiness.  "For  in  offering  honor  and  homage  to  God  we  submit  our 
mind  to  Him,  and  it  is  in  this  submission  that  its  perfection  consists. 
An  object  is  perfected  by  its  submitting  to  its  superior.  Thus  the 
perfection  of  the  body  consists  in  its  being  vivified  by  the  soul ;  and 
the  perfection  of  the  atmosphere  in  its  being  thoroughly  illumined 
by  the  light  of  the  sun."^  Honoring  God  fervently  renders  man 
truly  great  and  exalted,  and  imparts  to  him  abundant  gain  and  bles- 
sing for  his  spiritual  life. 

4.  The  worship  due  to  the  Divine  Majesty  consists  principally 
in  acts  of  adoration,  thanksgiving,  petition  and  propitiation. 

As  w^e  have  seen,  God  immeasurably  excels  all  creatures,  even 
the  highest  and  the  sublimest  of  the  heavenly  spirits  ;  He  excels 
them  not  merely  by  His  infinite  dignity  and  perfection,  but  also  by 
reason  of  His  boundless  power  and  dominion.  Hence  at  all  times 
and  in  all  places,  every  creature  is  dependent  upon  God.  It  be- 
hooves man  as  a  rational  creature  consciously  and  freely  and  actively 
to  acknowledge  his  absolute  dependence  upon  God  —  in  a  word, 
to  ad  (J re  God.  By  adoration  (  Xarpek,  adoratio  latreiitica^  cultus 
latreuticus) ^  we  understand  that  supreme  and  most  perfect  homage 
due,  not  to  any  mere  creature,  but  only  and  solely  to  God  on  account 
of    His    infinite    perfection,    majesty     and     sovereign    authority.  * 

1  Omnia  secundum  quod  in  gloriam  Dei  fiunt,  pertinent  ad  religionem,  non 
quasi  ad  elicientem,  sed  quasi  ad  imperantem;  ilia  autem  pertinent  ad  religionem 
elicientem,  quae  secundum  rationem  suae  speciei  pertinent  ad  reverentiam  Dei 
(S.  Thom.  2,  2,  q.  81,  a.  4  ad  2). 

2  Religio  magis  de  propinquo  accedit  ad  Deum,  quam  aliae  virtutes  morales, 
in  quantum  operatur  ea,  (\w'a^  directe  ^\.  immediate ox^\na.\\\\\x  in  honorem  divinum. 
Et  ideo  religio  praeeniinet  inter  alias  virtutes  morales  (S.  Thom.  2,  2,  q.  81,  a.  6). 

■'      S.  Thom.  2,  2,  q.  81,  a.  7. 

^  Cum  obsequium  divcrsis  possit  exliiberi,  speciali  quodam  et  supremo  modo 
Deo  dehetur,  quia  in  eo  est  suprema.  ratio  7najestatis  et  dominii;  et  ideoservitium 
vel  obsequium,  quod  ei  debetur,  speciali  nomine  nominatur  et  dicitur  "Karpela 
(S.  Thom.  III.  dist.  9,  q.  I.  a.  1,  sol.l). 


1.   0)1  the   Virtue  of  Religion.  23 

God  alone  is  adorable  ;  ^  He  alone  is  the  Most  High,  the  Almighty 
Creator  and  Ruler  of  creation.  Those  rights  and  perfections  which 
belong  exclusively  to  God,  are  also  to  be  acknowledged  and  honored 
by  a  special  worship,  —  the  worship  of  adoration.  Hence  to  adore 
God  is  at  the  same  time  to  acknowledge,  admire  and  to  praise  His 
majesty  and  sovereign  power;  it  is  profoundly  to  humble  and,  in  a 
manner,  to  annihilate  ourselves  in  the  presence  of  His  infinite  gran- 
deur and  dignity  ;  it  is  to  submit,  to  consecrate  and  to  resign  our- 
selves unreservedly  to  Him  as  our  first  beginning  and  our  last  end. 
Consequently,  adoration  is  the  most  excellent  and  the  most  precious 
homage  that  God  can  receive  from  creatures  endowed  with  reason, 
man  included. 

Two  other  religious  duties  and  acts  are  inseparably  connected 
with  adoration  —  namely,  thanksgiving  and  petition.  Because 
God  is  adorable,  that  is,  because  He  possesses  infinite  perfections, 
unlimited  power,  and  boundless  goodness,  He  is  the  inexhaustible 
fountain  whence  proceeds  every  good  and  perfect  gift,  in  heaven  and 
upon  earth.  ^  All  that  we  are,  that  we  have  and  can  do,  both  in  the 
order  of  nature  and  in  the  order  of  grace,  is  the  outpouring  of  the 
overflowing  love  of  God.  —  Now,  with  respect  to  the  numberless 
gifts  and  graces  which  we  have  already  received  and  daily  yet 
receive,  we  owe  heartfelt  thanks  for  them,  one  and  all,  to  God,  our 
greatest  Benefactor ;  moreover,  all  the  good  that  we  may  expect, 
hope  for  and  implore,  can  likewise  come  to  us  only  by  the  infinitely 
bounteous  hand  of  God ;  hence  it  behooves  us  to  turn  to  Him  in 
humble  supplication. 

To  adore  God,  to  thank  Him  and  to  implore  of  Him  His  gifts 
is  therefore  a  threefold  duty  incumbent  upon  man,  for  the  simple 
reason  that  man  is  altogether  dependent  upon  God.  But  in  conse- 
quence of  his  having  fallen  away  from  God  and  become  corrupt  by 
sin,  there  devolves  upon  him,  now  laden  with  iniquity  and  deserving 
of  punishment,  still  another  obligation,  namely,  that  of  appeasing  an 
offended  and  irritated  God,  by  appropriate  propitiation  or  satisfaction. 

5.  The  acts  of  religion  must  above  all  be  interior,  that  is,  be 
performed  with  mind  and  heart  ;  furthermore,  they  must  also  reveal 


1  To  the  whole  humanity  of  Christ,  as  well  as  to  its  single  parts,  for  example, 
the  Sacred  Heart,  the  Precious  Blood,  the  Five  Wounds,  —  and  also  to  the  Eucha- 
ristic  Body  and  Blood  of  Jesus  Christ  supreme  adoration  is  due.  But,  at  the  same 
time,  it  is  to  be  observed  that  the  human  nature  of  Christ  in  itself  (in  se),  but  not 
on  account  of  itself  (propter  se)  is  adorable :  the  foundation  of  this  absolute 
adoration  of  the  humanity  of  Christ  lies  in  the  hypostatic  union,  that  is,  in  this 
that  the  Son  of  God  has  made  this  human  nature  His  own  and  is  thereby  truly 
man.  Consequently,  the  one  and  entire  Christ,  that  is,  Christ  also  as  man,  or  in 
His  human  nature,  must  be  adored.  —  Per  gratiam  u7iionis  Christus  dignus  est  non 
tantum  felicitate  gloriae,  verum  etiam  adoratione  latriae y  quae  est  cultus  reverentiae 
soli  Deo  debitae  (S.  Bonav.  Brevil.  P.  IV,  c.  5;. 

2  Deus  a  quo  bona  cuncta  procedunt  —  Deus  virtutum,  cujus  est  totum,  quod 
est  optimum  (=  bonum).     Orat.  Eccles. 


24  /•   Dogmatical  and  Ascetlcal  Part. 

themselves  externally,  appear  visibly  and  in  a  manner  become  cor- 
poreal ;  —  the  virtne  of  religion,  as  it  mnst  be  exercised  by  man, 
comprises  therefore  interior  and  exterior  acts.  At  the  same  time  it 
must  not  be  forgotten,  that  exterior  acts  of  divine  worship,  to  be 
pleasing  to  God  and  conducive  to  His  honor,  should  always  be  ani- 
mated and  enlivened  by  the  interior.  The  exterior  acts  of  religion 
should  proceed  from  the  heart,  should  express  the  interior  life  of  the 
soul,  and  practically  show  forth  the  mind's  religious  reverence  and 
submission,  according  to  the  words  of  the  Royal  Prophet:  "My 
heart  and  my  flesh  have  rejoiced  in  the  living  God"  (Ps.  83,  3).  ^ 
Why  is  man  commanded  to  honor  God  by  outward  acts  ? 

a)  ]\Ian  is  not,  as  the  angels,  purely  spiritual,  but  a  creature 
composed  of  spirit  and  body.  As  such  he  must  honor  and  glorify 
God  in  a  manner  appropriate  to  his  corporeal  and  rational  nature. 
But  man  renders  the  homage  of  his  whole  nature  only  when  his 
body  also  takes  part  in  his  acts  of  divine  worship,  so  that  the  interior 
worship  is  manifested  by  outward  acts.  ^  —  Man  in  his  entire  being, 
created  by  God  and  dependent  npon  Him,  belongs  in  body  and  soul 
to  God  ;  therefore  is  man  bound  to  serve  and  to  worship  God,  his 
Creator,  Preserver  and  Lord,  with  the  powers  of  his  soul  and  body, 
by  spiritual  and  corporal  acts.  Moreover,  the  body  of  a  Christian  is 
the  temple  of  the  Holy  Ghost,  for  it  becomes  sanctified  by  grace, 
and  is  to  be  transfigured  by  glory.  Hence  the  Church  implores  God 
to  grant  "that  we  may  serve  and  please  Him  not  only  with  the  soul, 
but  also  with  the  body."  ^ 

b)  The  most  intimate  reciprocity  exists  between  man's  interior 
and  exterior  acts  ;  they  proceed  from  one  another,  they  mutually 
assist  and  complete  each  other.  Those  things  which  stir  man's  in- 
most soul  —  such  as  joy  and  sorrow,  love  and  anger,  hope  and  fear — , 


1  Deo  reverentiani  et  honorem  exhibemus  non  propter  seipsum,  quia  ex  seipso 
est  gloria  plenus,  ciii  nihil  a  creatura  adici  potest ;  sed  propter  nos,  quia  videlicet 
per  hoc  quod  Deum  reveremur  et  honoramus,  mens  nostra  ei  subicitur,,  et  in  hoc 
perfectio  consistit:  quaelibet  euim  res  perficitur  per  hoc  quod  subditur  suo  supe- 
riori,  sicut  corpus  per  hoc  quod  vivificaturabauima,  et  aer  per  hoc  quod  illumiuatur  a 
sole.  —  Mens  autem  humana  iudiget  ad  hoc  quod  conjungatur  Deo,  seusibilium 
manuductioue  .  .  .  et  ideo  in  divino  cultu  necesse  est  aliquibus  corporalibus  uti, 
ut  eis  quasi  signis  quibusdam  mens  homiuis  excitetur  ad  spirituales  actus,  quibus 
Deo  conjungitur.  Kt  ideo  religio  habet  quidem  interiorcs  actus  quasi  principales 
et  per  se  ad  religionem  pertinentes;  exteriorcs  vero  actus  quasi  secundarios  et  ad 
interiores  actus  ordiuatos  (S.  Thorn.  2,  2,  q.  81,  a.  7). 

2  Non  est  mirum,  si  haeretici,  qui  corporis  nostri  Deum  esse  auctorera  negant, 
hujusmodi  corporalia  obsequia  Deo  fieri  reprehendunt.  In  quo  etiani  apparet,  quod 
se  hotnines  esse  no7i  Dieniineriuity  dum  seusibilium  sibi  repraesentationeni  neces- 
sariam  non  judicant  ad  iuteriorem  cognitionem  et  affectiouem;  nam  experimento 
apparet  quod  per  corporales  actus  anima  excitatur  ad  alicjuam  cognitionem  vel 
affectioncm;  unde  manifestum  est,  convenienter  etiam  corporalibus  quibusdam  nos 
uti  ad  mentis  nostrae  elevationem  in  Deum.    (S.  Tliom.  c.  gent.  1.  3,  c.  119). 

3  Ut  corpore  tibi  famulemur  et  mente  —  ut  corpore  tibi  placeamus  et  meute, 
Orat.  Kccles. 


1.    Oil  the   Virtue  of  Religion,  25 

involuntarily  betray  tlieir  impression  in  his  exterior :  and  this  is 
especially  the  case  with  regard  to  the  interior  acts  of  religion.  And 
why  should  not  the  fervent  interior  life,  the  ardent  devotion  and 
divine  love  of  a  pious  soul,  be  spontaneously  manifested  in  the  out- 
ward man,  and  so  take  possession  of  his  entire  being,  as  to  impel 
him  not  only  "to  sing  in  grace  in  his  heart  to  God,"  but  further- 
more to  pour  himself  out  "in  psalms  and  hymns  and  spiritual  can- 
ticles" (Coloss.  3,  i6),  —  to  join  his  hands,  bend  his  knees  and 
prostrate  his  form  upon  the  earth  before  the  face  of  the  Most  High  ? 
"My  heart  hath  been  glad  and  my  tongue  hath  rejoiced"  (Ps.  15,  9), 
exclaims  therefore  the  Royal  Prophet.  "Let  my  soul  be  filled  with 
marrow  and  fatness,  and  my  mouth  shall  praise  Thee  with  joyful 
lips"  (Ps.  62,  6).  —  Reversely,  the  exterior  also  affects  the  interior 
man :  outward  signs  and  acts  arouse  the  affections  of  the  spirit,  in- 
flame and  nourish  the  fervor  of  devotion,  refresh  and  invigorate  the 
life  of  the  soul.  The  interior  acts  of  religion  grow  in  perfection,  be- 
come durable  and  constant,  when  they  thus  live  and  exercise  their 
activity  in  the  body,  that  is,  when  they,  so  to  speak,  assume  flesh 
and  blood.  When,  however,  exterior  divine  worship  is  neglected, 
the  interior  soon  languishes  and  dies. 

c)  Man  is  lord  and  master  of  irrational  creatures,  which  also 
must  be  led  to  glorify  the  Creator.  But  it  is  principally  by  exterior 
worship  that  man  can  and  must  lead  the  visible  creation  to  serve  and 
praise  the  Creator.  The  use  in  religious  service  of  creatures  imparts 
to  external  nature  a  higher  consecration  and  activity.  "For  the 
building  up  and  the  adornment  of  the  temple,  the  earth  presents  its 
treasures  and  precious  metals  ;  the  ocean,  its  pearls  ;  spring,  the 
magnificence  of  its  flowers.^' 

d)  Not  the  individual  man  alone,  but  society  also,  as  a  religious 
body,  must  render  to  God  due  homage  and  submission.  Now  a 
common  public  service  (cultits  socialis)  requires  external  acts. 
Hence  visible,  outward  worship  is  necessary  as  the  bond  of  the 
religious  community,  namely  the  Church. 

It  behooves  us,  then,  in  accordance  with  our  own  nature  and 
the  express  divine  commandment,  to  honor  God  with  our  mental 
and  corporal  powers,  that  is,  we  must  not  merely  by  interior  but  also 
by  outward  acts  adore  Him,  thank  Him,  beseech  and  propitiate  Him. 

This  fourfold  duty  is  fulfilled  principally  by  prayer  and  sacri- 
fice^ which  are  intimately  connected  with  each  other,  which 
permeate  and  complete  one  another.  The  interior  acts  of  divine 
worship  manifest  themselves  outwardly,  in  the  first  place,  by  vocal, 
that  is,  by  corporal,  prayer  —  then  in  the  offering  of  sacrifice, 
which,  as  the  most  sublime  act  of  religion,  is  far  more  excellent 
and  meritorius  than  prayer. 

6.  The  virtue  of  religion  is  exceedingly  precious  and  rich  in 
blessings.  It  teaches  us  humbly  to  acknowledge  our  own  littleness 
and  misery,  and  to  render  to  God,  of  whose  goodness  there  is  no  end 
(Ps.  144,  3),  due  honor  in  all  things,  thereby  winning  for  us  the 


26  /.   Dogmatical  and  Ascetical  Part. 

richest  blessings.  A  spirit  of  reverential  homage  should,  as  a 
heavenly  spice  and  consecration,  pervade  our  whole  life,  in  order  to 
render  it  daily  more  and  more  pleasing  and  meritorious  in  the 
eyes  of  God.  To  worship  God  should  be  our  joy  and  happiness ! 
"Come  let  us  praise  the  Lord  with  joy,  let  us  joyfully  sing  to 
God  our  Saviour.  Let  us  come  before  His  presence  with  thanks- 
giving and  make  a  joyful  noise  to  Him  with  psalms.  For  the 
Lord  is  a  great  God  and  a  great  King  above  all  gods.  For  in 
His  hands  are  all  the  ends  of  the  earth,  and  the  heights  of  the 
mountains  are  His.  For  the  sea  is  His,  and  He  made  it ;  and  His 
hands  formed  the  dry  land.  Come  let  us  adore  and  fall  down ;  and 
weep  before  the  Lord  that  made  us.  For  He  is  the  Lord  our  God, 
and  we  are  the  people  of  His  pasture  and  the  sheep  of  His  hands'' 
(Ps.  94,  I — 7).  A  true  knowledge  of  God  and  a  correct  under- 
standing of  ourselves  furnish  the  solid  basis  upon  which  rest  the 
virtue  of  religion  and  the  spirit  of  the  most  submissive  adoration. 
Ever  seeking  to  know  God  and  ourselves  more  perfectly  is  the  higher 
wisdom  and  the  science  of  the  Saints,  and  after  this  we  should  in- 
cessantly strive.  Noverim  te  —  Noverini  me!  prayed  St.  Augustine.  ^ 
O  God,  grant  that  I  may  know  Thee  —  Noverim  te!  Give  me  an 
intimate  knowledge  of  Thy  adorable  perfections,  which  are  without 
measure  or  number  —  of  Thy  infinite  grandeur  and  glory.  Thy  in- 
conceivable power,  wisdom  and  goodness.  Thy  unspeakable  beauty, 
sweetness  and  amiableness  ;  penetrate  me  with  a  deep  knowledge  of 
"the  profound  things  of  Thy  divinity,  which  only  the  Holy  Spirit 
searcheth"  (i  Cor.  2,  10),  that  is,  the  works  and  riches  of  Thy 
grace  and  glory.  Thy  infinitely  just  and  merciful  decrees,  the  wonder- 
ful and  inscrutable  dispensations  of  Thy  providence !  —  Noverim 
me!  Grant  me,  moreover,  a  wholesome  knowledge  of  myself! 
"O  my  God,  illumine  my  darkness"  (Ps.  17,  29),  that  Thy  light 
may  permit  me  to  look  down  deeply  into  the  abyss  of  my  nothing- 
ness, my  misery,  my  helplessness,  my  frailty  and  my  sinfulness ! 

2.     Sacrifice  in  its  Proper  Sense. 

The  interior  acts  and  affections  of  the  virtue  of  religion,  that  is, 
of  adoration,  thanksgiving,  petition  and  satisfaction,  manifest  them- 
selves in  many  ways,  but  find  their  supreme  and  most  solemn  ex- 
pression in  sacrifice.  Sacrifice  is  a  special  act  of  divine  service,  and, 
as  such,  differs  essentially  from  all  otlier  acts  of  worship.  To  form 
a  correct  idea  of  sacrifice,  we  must  inquire  what  is  properly  meant 
by  sacrifice,  and  in  what  its  essence  consists.  By  sacrifice  we  under- 
stand the  offering  of  a  visible  object,  effected  through  any  change, 
transformation  or  destruction  thereof,  in  order  effectually  to  acknowl- 
edge the  absolute  Majesty  and  Sovereignty  of  God  as  well  as  man's 
total  dependence  and  submission. 

1     vSoliloq.  II,  I. 


2.   Sacrifice   in  its  Proper  Sense,  27 

Among  tlie  requisites  of  sacrifice,  the  gift  and  its  presentation, 
as  well  as  the  object  and  meaning  of  the  exterior  act,  chiefly  deserve 
consideration. 

1.  Sacrifice  is  the  offering  of  a  visible  object;  hence,  in  the 
first  place,  a  visible  gift  is  necessary  as  an  offering  to  God.  This 
gift  ought  to  correspond  to  the  object  in  view,  and  should,  therefore, 
he  selected  with  due  regard  thereto.  Consequently,  the  offering 
most  appropriate  to  God  is  that  which  is  the  noblest  in  the  visible 
creation  —  human  life.  Wherefore  Christ,  in  order  to  present  the 
most  perfect  sacrifice,  offered  His  precious  life  on  the  Cross,  accord- 
ing to  the  will  of  His  Father.  In  every  other  case  God  did  not  wish 
that  human  life  should  be  sacrificed  to  Him,  but  rather  contented 
Himself  with  the  interior  offering  of  the  heart  and  its  symbolical  ex- 
pression —  namely,  with  the  presentation  of  an  irrational  creature 
substituted  for  human  life  and  offered  in  its  stead.  ^  It  is  at  once 
evident  that  especially  the  living  and  inanimate  things  which  serve 
directly  for  the  support  of  man,  and  thus  may  represent  his  life,  may 
be  appropriately  substituted  as  offerings  for  man  himself.  Before 
Christ  such  offerings  consisted,  for  example,  of  lambs,  heifers,  doves  ; 
bread,  wine,  oil,  salt,  incense. 

As  such  gifts  were  offered  to  give  honor  to  God,  it  is  self-evident 
that  they  had  to  be  as  perfect  as  possible,  without  blemish  or  defect.  ^ 
In  as  far  as  sacrifice  is  an  external  act  of  worship,  its  value  depends 
chiefly  on  the  dignity  and  interior  disposition  of  the  person  who 
offers  ;  the  value  of  the  gift  presented  also  contributes  to  make  the 
sacrifice  more  acceptable  to  God.  Hence  when  proper  sentiments 
animate  the  heart,  only  precious  gifts  will  be  selected  as  offerings  for 
an  action  so  exalted  and  holy.  On  the  other  hand  —  to  make  choice 
of  indifferent,  trifling  or  imperfect  objects  as  offerings  is  a  sign  that 
the  proper  spirit  of  sacrifice  and  respect  for  the  Divine  Majesty  are 
wanting  (cf.  Mai.  I,  7 — 8). 

2.  Not  every  gift  offered  to  God  is  a  sacrifice.  It  greatly  de- 
pends on  the  way  and  manner  of  offering.  —  Some  change  or  de- 
struction of  the  gift  must  take  place  to  constitute  a  sacrifice.  An 
entire  destruction  of  the  gift,  or  such  as  is  at  least  morally  equivalent, 

^    This  substitution  for  man  and  human  life  is,  as  seen  in  the  rite  of  the  Old 

Testament  for  the  offering  of  sacrifices,  expressed  and  commanded  in  the  clearest 

manner  (compare  the  ceremony  of  laying  hands  on  the  head  of  the  animal  to  be 

slain,  —  the  sacrifice  of  the  two  goats  on  the  great  Feast  of  Atonement).     Recall 

also  the  sacrifice  of  Abraham.     The  patriarch  was  commanded  to  sacrifice  his  only 

son  Isaac:  but,  in  accordance  with  the  will  of  God,  he  took  a  "ram  and  offered  it 

as  a  holocaust  in  place  of  his  son"  (Gen.  22,  13).     The  Fathers  teach  the  same. 

Cum  Patriarchae  .  .  .  quasi  divino  spiritu  illustrati  viderent,  magno  sibi  opus  esse 

obsequio  ad  suorum  humanorum  delictorum  purgationem,  pretium  pro  salute  sua 

ei,  qui  vitam  atque  animam  praebuisset,  se  debere  putabant.      Sed  cum  nihil  prae- 

stantius  aut  pretiosius  anima  sua  haberent,  quod  dicarent,  pro  hac  interim  bru- 

torum  animalium  vitam  offerebant ;  pro  sua  auima  sacrificia   suae  vitae   vicaria 

{avT[\f/vxa)  offerentes  (Euseb.  Demonstr.  evang.  1.  I,  c.  10). 

^    Omne,  quod  est  optimum,  Deo  est  attribuendum   (S.  Thorn.   1,  2,  q.  102,  a. 
3  ad  4). 


28  /.  Dogmatical  and  Ascetical  Part. 

pertains  essentially  to  the  idea  of  sacrifice  ;  hence  its  outward  form. 
Whatever  has  not  been  liturgically  transformed,  v.  g.  destroyed, 
cannot  be  a  real  sacrifice  (^Yi'cn^'ciMm),  but  is  only  a  religious  gift 
(ohiatio),  essentially  different  from  sacrifice.  ^  Thus  we  find  in  all 
sacrifices  mentioned  in  Holy  Writ,  that  there  was  ever  some  mode  of 
destruction  or  dissolution,  appropriate  to  the  nature  of  the  matter  of 
the  sacrifice.  Thus,  the  animals  were  slain  and  their  blood  spilled 
on  the  altar,  incense  was  consumed  by  fire,  and  wine  was  poured 
out.  The  intrinsic  and  more  weighty  reason  why  such  a  trans- 
formation, or  destruction,  of  the  gift  is  requisite  for  the  act  of  sacri- 
fice, lies  in  the  peculiar  meaning  and  in  the  special  object  of  sacrifice. 

3.  Sacrifice,  that  is,  the  transformation  of  the  gift  offered,  is 
intended  to  represent  symbolically  that  God  possesses  absolute 
authority  and  dominion  over  all  things  —  and,  consequently,  that 
man  is  essentially  dependent  upon  God,  belongs  and  is  subject  to 
Him  and,  therefore,  that  he  is  bound  and  is  ready  to  give  and 
dedicate  his  life  entirely  to  God.  God  is  the  Supreme  Ruler,  in- 
finitely holy,  the  primal  source  of  all  being,  and  the  last  end  to 
which  all  being  should  return,  *'that  He  may  be  all  in  all"  (I.  Cor. 
15,  28).  And  now  how  could  this  grandeur  and  sovereignty  of  God 
over  all  that  is  and  that  can  be  outside  of  Him,  be  more  appropriately 
expressed  than  by  the  destruction  of  a  visible  object,  as  is  done  in 
sacrifice  ?  How  could  man's  dependence  on  and  obligation  to  serve 
God  be  more  suitably  made  apparent  than  in  sacrifice,  wherein  a 
tangible,  material  object,  is  destroyed  in  the  place  of  a  human  life  ? 

If  the  exterior  rite  of  sacrifice  is  in  reality  to  have  the  above 
meaning  and  be  a  worship  acceptable  to  God,  then  it  must  also  be 
an  expression  of  the  interior  and  spiritual  sacrifice,  and  be  animated 
and  vivified  by  the  essential  sentiments  of  sacrifice.  -  —  "The  visible 
sacrifice,"  says  St.  Augustine,  "is  a  holy  sign  of  the  invisible 
offering."  ^ 

^  Actus,  quo  res  externas  ad  Dei  cultum  consecramus,  dividitur  in  oblationern 
et  sacrificiutn;  omnes  enim  actus,  quibus  res  externas  Deo  offerimus,  sub  aliquo  ex 
illis  duobus  membris  constituuntur.  Et  quamvis  oblatio  large  dicta  comprebeudat 
sub  se  sacrificium  ;  istud  enim  quaedam  oblatio  est,  et  sub  geuere  oblationis  conti- 
netur:  tanien  oblatio  specialiter  dicta  (licet  nomen  generis  retineat)  a  sacrificio 
distinguitur.  Nam  oblatio  dicitur,  quando  res  integra  et  immutata  offertur  ;  sacri- 
ficium vero  vocatur,  cum  res  immutatur  in  ipsa  oblatioue  .  .  .  Res,  quae  sacri- 
ficantur,  debent  in  ipso  sacrificio  Cquod  in  hoc  a  simplici  oblatione  distinguitur) 
immutari  vel  mactatione  vel  combustione  vel  fractione  vel  divisione  vel  alio  mode 
(Salniant.  De  Incarn.  disp.  31,  dub.  1,  n.  1). 

2  Oblatio  sacrificii  fit  ad  aliquid  significandum.  Significat  autem  sacrificium, 
quod  offertur  exterius,  interius  spirituale  sacrificium,  quo  aninia  seipsam  offert 
Deo  (Ps.  50,  19),  quia  exteriores  actus  religionis  ad  interiores  ordinantur.  Anima 
autem  se  offert  Deo  in  sacrificium  sicut  priucipio  suae  creationis  et  sicut  fini 
suae  beatificationis.  Secundum  autem  veram  fidem  solus  Deus  est  creator  ani- 
marum  nostrarum  ;  in  solo  etiam  eo  animae  nostrae  beatitudo  consistit.  Et  ideo 
sicut  soli  Deo  suninio  debemus  sacrificium  spirituale  offerre,  ita  etiam  soli  ei  debe- 
mus  offerre  exteriora  sacrificia  (vS.  Tlioni.  2,  2,  q.  85,  a.  2). 

3  Sacrificium  visibile  invisibilis  sacrificii  sacramentum,  i.  e.  sacrum  signum 
est  (De  civit.  Dei  1.  10,  c.  5). 


2.   Sacrifice   in  its  Proper  Sense.  29 

Hence  the  offering  up  of  sacrifice  essentially  aims  to  glorify  God 
.as  the  absolute  Lord  and  supreme  Legislator  of  all  creatures,  and 
this  is  to  adore  God.  This  meaning  is  inseparably  connected  with 
sacrifice  ;  it  holds  the  first  place,  and  is  ever  an  act  of  worship  due 
to  God  alone,  —  an  act  of  adoration.  ^  —  With  this  main  object, 
thanksgiving  and  petition  are  naturally  combined,  inasmuch  as  the 
gift  is  presented  also  to  honor  and  acknowledge  God  as  the  omni- 
potent and  merciful  Dispenser  of  all  good  gifts,  that  is,  to  show 
one's  self  grateful  for  benefits  received,  and  to  supplicate  for  new 
graces.  —  In  consequence  of  the  fall  of  man,  sacrifice  assumes  the 
additional  characteristic  of  atonement.  It  is  offered  to  express  the 
need  and  desire  of  appeasing  the  irritated  justice  of  God  and  of  being 
thereby  freed  from  sin  and  its  punishment.  Atonement  for  sin  com- 
mitted is  made  by  sacrifice,  inasmuch  as  the  offended  majesty  of  God 
is  glorified,  in  order  to  restore  to  God  the  honor  of  which  He  had 
been  deprived  and  to  make  satisfaction  for  the  injury  done  to  Him. 
The  destruction  of  the  offering  is  especially  suitable  to  this  end. 
How  could  sinful  man  more  worthily  and  more  strikingly  acknowl- 
edge himself  deserving  of  death  on  account  of  his  fault, and,, willing 
to  undergo  death  in  satisfaction  for  it,  than  when,  by  the  laying  of 
his  hands  on  the  victim,  he  transfers- to  it  his  sins,  and  slaying  it 
and  shedding  its  blood,  offers  it  to  God  instead  of  his  own  life  ?  ^ 

History  shows  us  atonement  as  always*  accompanying  adoration 
and  holding  the  rank  next  to  it  in  the  idea  of  sacrifice.  The  first 
and  greatest  w^ant  and  desire  of  fallen  man  was  to  appease  the  anger 
of  an  offended  God,  to  obtain  mercy  and  forgiveness  for  sin ;  hence 
it  is  quite  natural  that  among  the  guilty,  unredeemed  generations 
living  before  Christ  the  character  of  atonement  should  have  been 
impressed  in  a  marked  manner  upon  their  sacrifices.  ^  In  whatever 
necessity  sinful  man  presents  himself  before  God,  whether  to  adore, 
to  thank  or  to  petition  Him,  his  first  and  deepest  conviction  is  that 
he  is  a  poor  sinner,  unworthy  of  being  heard  and  answered  by  God  ; 
hence  it  is  most  natural  that  precisely  in  the  most  ardent  acts  of 
worship,  such  as  sacrifice,  he  will  always,  and  at  the  very  start,  feel 
deeply  conscious  that  he  is  laden  with  sins  and  debts  to  God.  How 
could  he,  a  sinner,  more  worthily  acknowledge  the  Divine  Majesty 

1  Illo  cultu,  qui  graece  Xarpeta  dicitur,  latine  uno  verbo  dici  non  potesti 
cum  sit  quaedam  propria  divinitati  debita  servitus,  nee  colimus  nee  colendum  doce- 
mus  nisi  unum  Deum.  Cum  autem  ad  huuc  cultum  pertineat  oblatio  saerificii, 
nullo  modo  tale  aliquid  offerimus  aut  offerendum  praeeipimus  vel  cuiquam  martyri 
vel  cuiquam  sanctae  animae  vel  euiquam  angelo  (S.  Aug.  C.  Faust.  1,  20  c.  21). 

2  Per  occisionem  animalium  significatur  destructio  peccatorum,  et  quod 
homines  erant  digni  occisione  pro  peecatis  suis,  ae  si  ilia  animalia  loco  eorum 
occiderentur  ad  significandam  expiationem  peccatorum  (S.  Thom.  1,  2,  q.  102,  a. 
3  ad  5). 

2  Aeterne  Deus,  qui  post  offendicula  lapsus  primi  hominis  instituisti  tibi 
offerri  propitiatorii  delibamenta  libaminis,  ut  culpa  quae  praecesserat  per  super- 
biam,  futuris  temporibus  expiaretur  per  munera,  quibus  honorarentur  altaria, 
honorificarentur  et  templa  (Pontif.  Roman.  De  alt.  port,  consecrat.) 


30  /.  Dogmatical  and  Ascetical  Part. 

of  the  infinitely  holy  and  just  God,  show  his  gratitude  towards  Him 
in  a  more  approj^riate  way,  and  approach  Him  with  greater  con- 
fidence of  being  heard?" 

It  is  for  this  fourfold  end  that  sacrifices  are  offered :  hence  there 
are  sacrifices  of  adoration,  of  thanksgiving,  of  petition  and  of  pro- 
pitiation. ^  These  divisions  are  not  made  according  to  the  exclusive 
object  of  Sacrifice,  but  only  with  reference  to  its  predominant 
end.  This  means  only  that  in  the  rite  of  celebration  and  in  the 
intention  of  the  person  offering,  one  of  these  ends  is  chiefly  in- 
tended, without,  however,  excluding  the  others.  Every  sacrifice 
has  in  itself  a  fourfold  signification :  it  serves  at  one  and  the 
same  time  to  glorify  the  Divine  Majesty  (sacrificium  latreiiticiim)  ; 
to  return  thanks  for  benefits  received  (sacrificium  eiicharistlcum)  ; 
to  petition  for  new  benefits  (sacrificium  impetratorium)  ;  and  finally, 
to  satisfy  for  sin  and  its  punishment  (sacrificium  propitiator ium) . 

4.  In  so  far  as  sacrifice  has  a  symbolical  meaning  and  is  a  con- 
stituent part  of  public  worship,  it  must  positively  be  instituted  by  a 
legitimate  authority.  ^  The  sacrificial  service  of  the  Old  I^aw  was 
regulated  and  ordained  by  God  Himself  in  its  most  minute  details  ; 
in  the  New  Law  the  essential  elements  and  features  of  w^orship 
proceed  directly  from  Jesus  Christ  —  hence,  first  of  them  all,  sacri- 
fice, which  constitutes  the  fundamental  and  central  act  of  divine 
service.  Neither  to  the  Synagogue  nor  to  the  Church  did  God 
impart  the  right  or  the  power  to  institute  sacrifices  :  in  His  in- 
finite mercy  He  Himself  condescended  to  prescribe  the  sacrifices 
by  which  He  would  be  honored  and  propitiated.  No  mere  man, 
but  our  Divine  Saviour  alone  could  institute  so  sublime  and  so  ex- 
cellent a  Sacrifice  as  we  possess  in  the  Holy  Mass. 

5.  Sacrifice  is  an  act  of  worship  which  can  not  be  performed 
by  anybody  but  a  priest.  He  alone  who  has  been  especially 
chosen,  called  and  empowered,  that  is,  only  the  priest  can  and 
may  perform  the  office  of  sacrificer.  Sacrifice  and  priesthood  are 
inseparably  connected :  no  sacrifice  can  exist  without  a  priest- 
hood, and  no  priesthood  without  a  sacrifice.  A  special  priest- 
hood is,  therefore,  required  by  the  very  nature  of  sacrifice,  which, 
as  a  public,  solemn  act  of  worship,  must  be  performed  in  tlie  name 
and  for  the  welfare  of  the  religious  body  by  a  duly  authorized  person. 
—  Consequently,  it  is  highly  proper  that  only  he  who  is,  at  least  by 
his  office  and  dignity,  especially  separated  from  sinners  and  sancti- 
fied, should  present  himself  in  sacrifice  as  mediator  between  an 
offended  God  and  sinful  man.  "For  every  highpriest  taken  from 
among  men,"  so  writes  tlie  Apostle,  "is  ordained  for  men  in  the 
things  that  appertain  to  God,  that  he  may  offer  up  gifts  and  sacrifices 

^  Afaxiine  oblij^atur  homo  Deo  propter  ejus  majestatem  (vSacrificeof  Adoration;, 
secunrlo  propter  offensani  conimissam  (Sacrifice  of  Propitiation),  tertio  propter 
beneficia  jam  suscepta  (vSacrifice  of  Thanksj^iving),  quarto  propter  beneficia  sperata 
(Sacrifice  of  Petition)  (S.  Thorn.  1,  2,  q.  102,  a.  3  ad  10). 

2  Oblatio  sacrificii  in  coniniuni  est  de  lege  naturali ;  sed  determinatio  sacri- 
ficiorum  est  ex  iustitutioue  humana  vel  divina  (S.  Thom.  2,  2,  q.  85,  a.  1  ad  1). 


2.  Soxrifice   in   its  Proper  Sense,  31 

for  sins"  (Heb.  5,  i).  —  It  is  clear  that  it  belongs  to  God  alone  to 
bestow  the  honor  of  the  priestly  vocation  and  office,  and  to  determine 
"who  belong  to  Him,  and  the  holy  He  will  join  to  Himself;  and 
they  whom  He  shall  choose  shall  approach  to  Him"   (Num.  16,  5). 

6.  Nor  is  it  less  evident  that  for  the  celebration  of  so  holy  and 
solemn  an  act  of  worship  it  is  especially  becoming  to  make  choice  of 
a  sanctified  place  ;  such  a  place,  where  sacrifice  is  offered,  is  called 
an  altar.  Wherever  sacrifice  and  priesthood  are  found,  there  also  is 
always  an  altar. 

7.  From  the  above  it  follows  that  sacrifice  is  the  most  exalted 
and  perfect  manner  of  honoring  God,  and,  therefore,  excels  all  other 
acts  of  worship.  It  also  constitutes  the  principal  act,  and  is  the 
central  point  of  the  whole  divine  service.  In  this  all  agree  that  man 
by  the  offering  of  sacrifice  renders  to  God  the  highest  possible  honor 
and  homage.  In  sacrifice  the  interior  adoration  of  the  Divine 
Majesty  attains  its  fullest  expression.  Sacrifice  is  essentially  an  act 
of  adoration,  and,  therefore,  always  includes  the  acknowledgment 
of  the  divinity  of  Him  to  whom  it  is  offered.  It  is  among  all  acts 
of  worship  the  prerogative  of  God,  and  may  be  offered  only  to  the 
one  true  God.  ^  To  offer  it  to  a  creature,  even  to  the  greatest  saint 
or  the  most  exalted  of  the  angels,  would  be  heinous  idolatry.  —  At 
all  times  sacrifices  have  been  offered  to  God,  ^  to  acknowledge  in  the 
most  perfect  and  solemn  manner  His  sovereignty,  to  express  grati- 
tude for  favors,  to  implore  fresh  blessings  "from  Him  and  especially 
to  avert  the  scourges  of  His  avenging  justice. 

3.     Sacrifice  in   a   Figurative   Sense. 

I.  Only  such  acts  of  divine  worship  as  contain  in  themselves 
all  the  essential  requisites  and  characteristics  of  the  idea  of  sacrifice 
as  explained  above,  are  and  may  be  called  sacrifices  in  their  proper 
sense.     In  the  religious,  ascetical  life  virtuous  acts,  differing  essen- 

^  Sacrificium  certe,  nullus  hominum  est,  qui  audeat  dicere  deberi  nisi  Deo  .  .  . 
quis  vero  sacrificanduin  ceusuit  nisi  ei,  queni  Deum  aut  scivit  aut  putavit  aut 
finxit  ?  (S.  August.  De  civ.  Dei  1.  10  c,  4.)  —  Populus  christianus  memorias  marty- 
rum  religiosa  solemnitate  concelebrat  et  ad  excitandam  imitationem  et  ut  meritis 
eorum  consocietur  atque  orationibus  adjuvetur,  ita  tamen  ut  nulli  martyrum,  sed 
ipsi  Deo  martyrum,  quamvis  in  memoriis  martyrum,  constituamus  altaria.  Quis 
enim  antistitum  in  locis  sanctorum  corporum  assistens  altari  aliquando  dixit : 
Offerimus  tibi,  Petre  aut  Paule  aut  Cypriane,  sed  quod  offertur,  offertur  Deo,  qui 
martyres  coronavit  (S.  August.  C.  Faust.  1.  20,  c.  21). 

2  Many  theologians  assert  that  sacrifice  is  strictly  required  and  commanded, 
by  the  very  law  of  nature,  that  it  is  a  natural  necessity.  Others  do  not  grant  this, 
but  say  that  sacrifice  is  only  in  an  eminent  degree  in  accord  with  the  law  of  nature, 
i.  e.,  that  it  corresponds  to  the  law  of  nature;  that  not  only  the  interior  but  also 
the  exterior  worship  of  God  is  assuredly  commanded  by  the  natural  law,  but  that 
this  obligation  may  be  fulfilled  by  performing  other  acts,  for  example,  by  vocal 
prayer,  by  the  joining  of  the  hands  and  the  bending  of  the  knees.  Doubtless, 
sacrifice  is  necessary  in  order  to  make  exterior  worship  perfect.  The  Church 
teaches  that  human  nature  calls  for  a  visible  sacrifice  (hominum  natura  exigit 
visibile  sacrificium  —  Trid.  sess.  22,  cap.  1). 


32  /.  Dogmatical  and  Ascetical  Part. 

ally  from  sacrifice,  are  often  called  by  that  name.  The  term  sacrifice 
applied  to  siicli  acts  is  not  to  be  taken  in  its  original  and  strict 
meaning,  bnt  is  to  be  understood  in  a  derivative  and  improper  sense: 
acts  of  virtue  are  and  are  called  sacrifices  in  a  broader  sense.  — The 
word  sacrifice,  for  exaniple,  is  often  used  figuratively  to  designate 
good,  meritorious  actions,  inasmuch  as  they  bear  a  certain  resemb- 
lance and  relationship  to  true  and  real  sacrifices.  ^  This  resemblance 
and  relationship  consists  chiefly  in  two  points  :  sacrifice  serves  to 
o-lorifv  God — and  is  accomplished  by  the  destruction  of  a  sensible 
object.  The  various  acts  of  virtue,  therefore,  resemble  sacrifice  in  so 
far  as  they  are  performed  with  the  right  disposition  and  intention  of 
giving  glory  to  God^,  and  in  so  far  as  they  require  a  certain  destruc- 
tion, that  is,  the  mortification  of  the  perverse  and  sensual  nature  of 
man^.  The  base,  sensual,  earthly,  material  life  must  be  curbed  and 
overcome, — must  die,  so  that  the  higher,  spiritual,  heavenly  life  of 
grace  may  be  vigorously  and  fully  developed  in  man.  Mortification, 
however,  is  painful  to  man  and  costs  labor  and  exertion.  We  are 
accustomed  to  think  of  this  necessary  renunciation  and  self-denial 
chiefly  when  we  designate  as  a  sacrifice  individual  acts  of  virtue,  and 
also  a  life  that  is  wholly  Christian  and  perfect.  Some  examples  * 
may  throw  light  upon  the  above  and  confirm  what  has  been  said.^ 

1  Sicut  cultiis  Dei  muttipliciter  dicitur,  sic  et  sacrifichim.  Est  enim  sacrifici- 
um  bonae  operationis,  et  sacrificium  devotae  orationisy  et  sacrificium  iinniolationis. 
Primum  est  virtutum  om7ihiin;  secundum  virtutum  theologicarum ;  tertium  spectat 
ad  ipsam  latriam.  Ipsius  euim  latriae  est  sacrificium  offerre  Deo,  et  hoc  sacrificium 
soli  Deo  debetur,  et  latria  dicit  cuUum  soli  Deo  debitum.  (S.  Bouav.  Ill,  dist.  9, 
a.  2,  q.  2). 

2  According  to  St.  Augustine  our  works  are  sacrifices  only  when  we  perform 
them  in  order  to  be  closely  united  to  God,  that  is,  when  we  refer  them  to  that 
Supreme  Good  in  whom  consists  our  happiness.  Unde  ipsa  misericordia,  qua 
honiini  subvenitur,  si  propter  Deum  non  fit,  non  est  sacrificium.  Etsi  enim  ab 
honiine  fit  vel  offertur,  tamen  sacrificium  res  divina  (something  divine)  est:  unde 
et  hoc  quoque  vocabulo  (sacrificium  from  sacrum  facere)  id  Latini  veteres  appella- 
verint.  (S.  Augus.,  De  civit.  Dei,  1.  10,  c.  6).  —  Omne  opus  virtutis  dicitur  esse 
sacrificium,  in  quantum  ordinatur  ad  Dei  reverentiam.  (S.  Thom.  2,  2,  q.  81,  a. 4  adi). 

3  Mortification  (mortificatio)  is,  as  Alvarez  de  Paz  aptly  says:  mors  quaedam 
specialis,  qua  id,  quod  Deo  displicet  et  homini  nocet,  corrumpitur,  ut  mens  nostra 
jucundiori  vita  vestiatur,  (De  exterminat.  mali  et  promot.  boni,  1.  2,  p.  3,  c.  3j. — 
Bona  mors,  quae  vitam  non  aufert,  sed  transfert  in  melius,  bona,  qua  non  corpus 
cadit,  sed  aninia  sublevatur  (S.  Bernard.,  In  Cantica  serm.  52,  n.  4). 

^  In  Holy  Scripture  where  the  word  sacrifice  is  simply  used,  that  is,  without 
modification  or  explanation,  sacrifice  is  to  be  understood  in  its  strict  sense  ;  but 
when  good  works  are  called  sacrifices,  that  is,  when  the  word  is  taken  in  a  broader 
sense,  this  is,  as  a  rule,  indicated  by  additional  words  or  at  least  by  the  context.  — 
When  sacrifices  in  the  strict  sense  are  enumerated  together  with  such  acts  of 
virtue,  or  rather  placed  in  contrast  with  them,  they  are  called  simply  sacrifices, 
e.  ^.,  3fise7'ico7diain  volui  Qt7wn  sacrificium ,  et  scientiam  Dei  plus  quam  holo- 
causta  (Os.  6,  6). 

'''  Triplex  est  hominis  bonum  :  —  primum  quidem  est  bonum  animae,  quod 
Deo  offertur  interiori  quodam  sacrificio  per  devotionem  et  orationem  et  alios  hujus- 
modi  iuteriores  actus ;  et  hoc  est  principale  sacrificium.  —  Sccuiidiivi  est  bonum 


3.    Sacrifice  in  a  Figurative  Sense,  33 

2.  Acts  of  charity,  works  of  mercy,  whereby  the  poor  and 
needy  are  assisted  and  consoled,  are  called  sacrifices  by  the  Aj^ostle 
—  and  this  in  so  far  as  the  Christian  intends,  in  the  person  of  the 
poor,  to  give  something  to  God  Himself  by  the  alms  which  he 
bestows:  "Do  not  forget  to  do  good  and  to  impart;  for  by  such 
sacrifices  God's  favor  is  obtained."  ^  The  same  Apostle  called  the 
alms  sent  to  him  by  the  Christians  of  Philippi,  "an  odor  of  sweet- 
ness, an  acceptable  sacrifice,  pleasing  to  God.''-^ 

To  renounce  sensual  pleasures,  to  treat  the  body  with  rigor  and 
austerity,  is  still  more  difficult  than  to  forego  worldly  goods  and  pos- 
sessions ;  hence  St.  Paul  exhorts  the  Christians  "by  the  mercy  of  God 
that  you  present  your  bodies  (through  mortification)  a  living  sacri- 
fice, holy,  pleasing  unto  God,  your  reasonable  service."  ^ 

A  "sacrifice"  which  God  does  not  reject,  but  graciously  accepts 
is  "an  afflicted  spirit,"  "a  contrite  and  humble  heart,"  that  is,  a 
spirit  and  a  heart  which,  wounded  with  love  and  sorrow,  penitently 
bewails  and  detests  the  sins  and  transgressions  of  its  past  life.  ^ 

Prayer  stands  in  intimate  relation  and  connection  with  sacrifice  ; 
for  the  spirit  of  prayer  and  the  sentiments  of  the  heart  constitute  the 
instrinsic  being  of  sacrifice,  the  soul  of  the  exterior  rite  of  sacrifice. 
Hence,  as  sacrifice  is  called  effective  or  real  prayer  (oratio  reaUs)^ 
on  the  other  hand,  prayer  is  also  called  sacrifice.  Thus  the  Prophet 
designated  the  prayer  of  praise  and  thanksgiving  as  "the  sacrifice  of 
the  lips"  (vituli  labiorum  —  Osee  14,  3).  Referring  to  this  the 
Apostle  writes  :  "Let  us  offer  the  sacrifice  of  prayer  always  to  God, 
that  is,  the  fruit  of  lips  confessing  His  name."  ^  In  the  Psalms  we 
are  invited  "to  offer  to  God  the  sacrifice  of  praise."  ^ 

corporis,  quod  Deo  quodammodo  offertur  per  martyrium  et  abstinentiam  sen  con- 
tinentiam.  —  Tertiiun  est  bonuin  exteriorum  rerum,  de  quo  sacrificium  offertur 
Deo  :  directe  quideni,  quando  immediate  res  nostras  Deo  offerimus,  mediate  autem, 
quando  eas  communicamus  proximis  propter  Deum  CS.  Thorn.  2,  2,  q.  85,  a.  3  ad  2). 

1  Beneficentiae  et  communionis  nolite  oblivisci:  talibus  euim  Ac5^m  prome- 
retur  Deus  (Hebr.  13,  16).  The  annex  talibus  (such)  shows  that  the  word  hostia 
(sacrifice)  is  here  used  not  in  its  strict  sense. 

2  Odor  suavitatis,  hostia  accepta,  placens  Domino  (Phil.  4,  18).  —  Beatus 
Apostolus  Paulus  in  necessitate  pressurae  adjutus  a  fratribus  opera  bona  quae 
fiunt,  sacrificia  Dei  dixit  esse  (Phil.  4,  18)  .  .  .  Nam  quando  quis  miseretur 
pauperis,  Deum  foenerat  (lends  to  God  with  interest)  ;  et  qui  dat  minimis,  Deo 
donat,  spiritualiter  Deo  suavitatis  odorem  sacriScat  (S.  Cyprian.  De  Orat. 
domin.  c.  33). 

3  Ut  exhibeatis  corpora  vestra  hostiam  viventem,  sanctam,  Deo  placentem 
(Rom.  12,  1).  —  Exhibet  homo  Deo  corpus  suum  ut  hostiam  tripliciter :  uno 
quidem  'tnodo,  quando  aliquis  corpus  suum  exponit  passioni  et  morti  propter 
Deum  .  .  .  Secundo  per  hoc  quod  homo  corpus  suum  jejuniis  et  vigiliis  macerat  ad 
serviendum  Deo  .  .  .  Tertio  per  hoc  quod  homo  corpus  suum  exhibet  ad  opera 
justitiae  et  divini  cultus  exsequenda    (S.    Thorn.  In  ep.   ad   Rom.  c.  12,  lect.  1). 

^  Sacrificiufn  Deo  spiritus  contribulatus ;  cor  contritum  et  humiliatum, 
Deus,  non  despicies  (Ps.  50,  19). 

^  Per  ipsum  offeramus  hostiam  laudis  Deo  semper,  i.  e.  fructum  labiorum 
confitentium  nomini  ejus  (Hebr.  13,  15). 

^     Immola  Deo  sacrificium,  laudis  (P.  49,  14). 
2 


34  /.  Dogmatical  and  Ascetical  Part, 

A  life  that  is  entirely  consumed  amid  suffering  and  struggle^ 
in  labor  and  fatigue,  for  God  and  His  honor,  is  a  holocaust : 
^'As  gold  in  the  furnace  He  hath  proved  them,  and  as  a  victim 
of  a  holocaust  He  hath  received  them."^  "The  man  also  who  in 
God's  name  consecrates  himself  wholly  to  God  is  a  sacrifice,  in 
so  far  as  he  dies  to  the  world,  to  live  to  God."^ 

A  sacrifice  most  perfect  and  acceptable  to  the  Divine  Majesty 
is  pre-eminently  the  renunciation  and  consecration  of  religious  per- 
sons, who  by  the  threefold  perpetual  vows  of  poverty,  chastity  and 
obedience,  freely  and  cheerfully  renounce  the  earth  and  its  goods, 
the  world  and  its  pleasures,  in  order  to  devote  and  dedicate  them- 
selves in  body  and  soul  forever  to  the  service  of  God.  ^ 

Sacrifice  in  a  broader  sense  made  up  the  unspeakably  humble 
and  painful  life  of  the  poor,  virginal  and  obedient  Jesus,  whilst  His 
death  on  the  Cross  for  the  redemption  of  the  world  is  a  sacrifice  in 
the  strictest  sense.  The  same  cannot  be  said  of  the  bloody  death  of 
the  martyrs,  however  precious  it  was  in  the  sight  of  the  Lord  ;  — 
their  martyrdom  had  not  the  character  of  a  real  sacrifice.  The  mar- 
tyrs indeed  (as  the  Church  sings  in  the  divine  Ofhce)  loved  Christ 
during  life  and  imitated  Him  in  their  death,  for  God's  sake  they  in- 
deed offered  their  bodies  to  the  torments  of  death  and  shed  their 
blood  gloriously  for  the  Lord,  thereby  obtaining  unfading  crowns ; 
still  they  were  destined  neither  as  sacrificing  priests  nor  as  sacrificial 
victims  to  consecrate  their  lives  to  the  adoration  and  propitiation  of 
the  Divine  Majesty,  but  they  suffered  a  violent  death  only  in  testi- 
mony and  in  defence  of  the  truth,  holiness  and  divinity  of  the 
Catholic  faith.  ^  Now,  "although  in  the  sight  of  the  Lord  the  death 
of  many  saints  was  precious  (Ps.  115,  15),  yet  none  of  these  innocent 
victims  accomplished  the  redemption  of  the  world.  The  just  received 
crowns  of  victory,  but  they  did  not  bestow  them  ;  from  the  fortitude 
of  the  faithful  proceeded  models  of  patience,  not  gifts  of  justice."^ 

3.  To  sacrifice  taken  in  a  broad  or  figurative  sense  corresponds 
the  figurative  or  general  priesthood  of  all  the  faithful.  Hence  the 
prince  of  the  Apostles  called  all  Christians  "a  holy  priesthood," 
chosen  and  qualified  "to  offer  up  spiritual  sacrifices  acceptable  to 
God   by  Jesus   Christ."^      The  faithful  constitute   "a  holy  priest- 

1  Tainquam  aiirum  in  fornace  probavit  illos  et  quasi  holocausti  hostiain 
accepit  illos  (Sap.  3,.  6). 

2  Ipse  homo,  Dei  nomine  consecratus  et  Deo  votus,  inquantum  mundo 
moritur  iit  Deo  vivat,  sacrificium  est  (vS.  August.  De  civit.  Dei.  1.  10,  c.  6). 

8  Religionis  status  est  quoddain  holocaustuvi ,  per  quod  aliquis  totaliter  se  et 
sua  offert  Deo  (S.  Thom.  2.  2,  q.  186,  a.  7).  —  Totum  Deo  dedit,  qui  seipsum  obtulit 
(S.  Hieron.  Epist.  53  ad  Paulin.  n.  11). 

•*  It  is  only  in  a  wider  sense  that  the  Church  speaks  of  an  ^'odoriferunt  viar- 
tyrii  sacrificiuyn''''  (Martyrol.  Roman.  18.  Febr.).  —  Etsi  fratres  pro  fratribus 
moriantur,  tamen  in  fraternorum  peccatorum  remissionem  nullius  sanguis  niartyris 
funditur,  quod  fecit  ille  (Christus)  pro  nobis:  neque  in  hoc  quid  imitareniur,  sed 
quid  gratularemur  contulit  nobis  (S.  Aug.  in  Joann.  tr.  84,  u.  2). 

^     St.  Leo,  13th  Sermon  on  the  Lord's  Passion. 

®    Sacerdotiurn  sanctum,  offerre  spirituales  hostiaSy  acceptabiles  Deo  per  Jesum 


-^.   The  Meaning  and  Efficacy  of  the  Sacrifices  of  the  Old  Law.         35 

hood,"  in  so  far  as  they  have  by  the  sacramental  character  and  the 
sacramental  grace  of  baptism,  separated  themselves  from  sinners, 
being  dedicated  and  sanctified,  that  by  the  "spiritual  sacrifices"  of  a 
new  and  virtuous  life,  that  is,  by  prayer,  fervor,  piety,  self-denial, 
patience,  compunction,  benevolence  and  charity  for  the  neighbor 
they  may  honor  and  glorify  God.  As  often  as  we  perform  a  good 
action,  with  an  upright  intention  directed  to  God,  especially  if  in 
the  midst  of  temptation  and  struggle,  we  offer  a  sacrifice  to  God.  ^ 

4.  With  sacrifice  and  priesthood  the  altar  is  inseparably  con- 
nected. The  word  is  also  not  unfrequently  used  in  a  broader 
sense,  that  is,  figuratively.  Thus  St.  Augustine  writes:  "We  are 
the  temple  of  God,  because  He  deigns  to  dwell  in  us.  Our  heart 
is  His  altar,  when  it  is  raised  toward  Him  (cum  ad  ilium  sursum 
esty  ejus  est  altar e  cor  nostrum)  ;  to  Him  we  immolate  bloody  sacri- 
fices (cruentas  victimas)^  when  we  combat  unto  blood  for  His  truth  ; 
to  Him  we  burn  most  fragrant  incense  (suavissimum  adolemus 
incensum)^  when  we  are  on  fire  in  His  presence  with  devout  and 
holy  love  ;  to  Him  we  present  the  sacrifice  of  humility  and  praise 
upon  the  aUar  of  our  heart  in  the  fire  of  inflamed  love  (liostiam 
Jiumilitatis  et  laiidis  in  ara  cordis  igne  fervidae  charitatis).'*^ 

4.     The  Meaning  and  Efficacy  of  the  Sacrifices  of  the  Old  Law.  ^ 

I.  By  the  sin  of  our  first  parents,  in  whom  all  mankind  fell, 
the  original  plan  of  salvation  was  frustrated.  But  God  did  not 
wish  the  unhappy  world  to  perish  in  an  abyss  of  temporal  misery 
and  eternal  death  ;  in  the  excess  of  His  goodness  and  love.  He 
determined  to  raise  man  from  his  fall  and  again  to  enrich  him 
with  gifts  of  grace  and  glory.  This  restoration  was  to  be  effected 
in  the  fulness  of  time,  "through  the  redemption  that  is  in  Christ 
Jesus"  (Rom.  3,  24).  Jesus  Christ  by  His  sacrifice  on  the  Cross 
for  the  redemption  of  the  world,  is  the  salvation  of  all  ages  ;  from 
the  beginning,  there  was  no  name  under  heaven  given  to  men 
whereby  they  were  to  be  saved,  other  than  the  name  of  our  Lord 
and  Saviour  Jesus  Christ  (Acts  4,  11).  Already  before  the  Christian 
era  no  one  could  obtain  the  life  of  grace  and  eternal  salvation 
except  by  adhering  to  Christ ;  this  adhesion  could  then  be  effected 
only  by  supernatural  faith  in  the  promised  and  coming  Redeemer. 

Christum  (1.  Petr.  2,  5).  Sancti  non  dicuutur  sacerdotes  ab  oblatione  corporis 
Domini,  sed  sui,  quia  unusquisque  corpus  suum  offert  hostiam  viventeni  (Rom.  12,  1). 
(S.  Bonav.  IV,  dist.  13,  a.  1,  q.  2  ad  4). 

1  Quisquis  igitur  omnibus  praeceptis  coelestibus  obtemperavit,  hie  cultor  est 
verus  Dei,  cujus  sacrificia  sunt  mansuetudo  animi  et  vita  innocens  et  actus  boni. 
Quae  omnia  qui  exhibet,  toties  sacrijicat,  quoties  bonum  aliquid  ac  pium  fecerit 
(Lactaut.  Divin.  instit.  1.  6   c.  24). 

2  S.  Augustin.,  De  civit.  Dei,  1.  10,  c.  3. 

3  Cf.  Stockl,  Das  Opfer,  pp.  65—137 ;  210—334.  —  Thalhofer,  Das  Opfer  des 
Alten  und  Neuen  Bundes,  pp.  24—142.  —  Scheeben,  Dogmatik,  III,  403—418.  — 
Schopfer,  Geschichte  des  Alten  Testamentes,  pp.  168  etc. 


36  /.  Dogmatical  and  Ascetical  Part. 

That  this  faith,  necessary  to  salvation,  as  well  as  the  hope  and 
charity  springing  therefrom,  might  be  within  reach  of  all  men, 
God  always  imparted  His  supernatnral  help  and  grace.  ^'The 
mystery  of  the  redemption  was  at  no  time  inefficacions,  not  even 
in  the  Old  Testament.  It  was  not  by  a  new  decree  nor  throngh 
a  later  mercy  that  God  cared  for  the  welfare  of  man,  but  from 
the  beginning  of  the  world  He  opened  and  designated  for  all  one 
and  the  same  fountain  of  salvation.  For  the  grace  of  God, 
whereby  all  the  Saints  have  ever  been  justified,  was  merely  in- 
creased at  the  birth  of  Christ,  and  not  then  first  imparted.  This 
mystery  of  ineffable  love,  which  at  present  fills  the  world,  was 
so  powerfully  efficacious  even  in  all  its  figures,  that  they  who 
believed  in  the  promised  redemption  did  not  receive  less  than 
they  who  have  received  the  gift."^ 

2.  Among  the  means  of  bringing  man  into  supernatural 
communication  with  God  and  the  expected  Redeemer,  sacrifices 
already  before  the  coming  of  Christ  held  a  prominent  place,  yea, 
the  very  first  place.  As  Abel  even  at  the  threshold  of  Paradise,  so 
during  the  patriarchal  age,  Noah,  Melchisedech,  Abraham,  Jacob, 
offered  sacrifices  to  God,  and  God  graciously  accepted  them.  Then 
God  Himself  through  Moses  most  precisely  and  minutely  regulated 
and  prescribed  the  entire  sacrificial  rite  of  the  Old  Law.  As  the 
Mosaic  sacrifices  were  celebrated  by  the  express  will  and  command 
of  God,  thus  also  were  sacrifices  in  patriarchal  times  undoubtedly 
offered  up  in  consequence  of  a  clearer  light  and  by  divine  inspiration  ; 
hence  the  Apostle  writes:  *'By  faith  Abel  offered  to  God  a  sacrifice 
exceeding  that  of  Cain"  (Heb.  ii,  4). 

In  the  Ceremonial  of  the  Old  Law  there  were  bloody  and  un- 
bloody sacrifices.  The  bloody  sacrifices  were  the  principal  and  the 
most  frequent  ;  they  again  were  subdivided  into  various  kinds : 
a)  holocaust  (holocnustum)  :  in  this  the  animal  to  be  sacrificed  was 
entirely  consumed  by  fire  ;  it  was  chiefly  a  sacrifice  of  praise  and 
worship  in  acknowledgment  of  the  Divine  Majesty  ;  ^  —  b)  peace- 
offeriug  (Jiostia  J^cwifica)^  in  which  a  portion  of  the  flesh  was  burned, 
another  part  was  eaten  at  the  sacrificial  meal  by  those  who  had 
offered  it,  and  the  third  part  was  reserved  for  the  priests ;  the  same 
had  pre-eminently  the  character  of  thanksgiving  or  petition ;  ^ 
c)  offering  of  propitiation,  called  also  sin  or  debt-offering  (hostia 


^     St.  Leo,  Third  Homily  for  Christinas. 

2  Totum  comburebatur,  ut,  sicut  totura  animal  resolutum  in  vaporem  sursum 
ascendebat,  ita  etiam  significaretur,  totum  hominem  et  omnia  quae  ipsius  sunt, 
Dei  doniinio  esse  subjecta  et  ei  esse  offerenda  (S.  Thom.  1,  2,  q.  102,  a.  3  ad  8). 

^  Ilostia  pacifica  offerebatur  Deo  vel  pro  gratiarum  actione,  vel  pro  salute  et 
prosperitate  offerentium,  ex  debito  beneficii  vel  accipiendi  vel  accepti.  Et  ista 
dividebatur  in  tres  partes;  nam  una  pars  incendebatur  in  honorem  Dei,  alia  pars 
cedebat  in  usuni  sacerdotum,  tertia  vero  pars  in  usum  offerentium,  ad  significan- 
dum  quod  salus  hominis  procedit  a  Deo  dirigentibus  ministris  Dei,  et  cooperanti- 
bus  ipsis  hominibus,  qui  salvantur  (S.  Thom.  1.  c). 


4.   The  Meaning  and  Efficacy  of  the  Sacrifices  of  the  Old  Law.         37 

pro peccato).  In  this  a  portion  of  the  flesh  was  burned  and  the  re- 
mainder consumed  by  the  priests  ;  ^  whenever  the  offering  was  made 
for  the  sins  of  the  whole  people,  or  in  a  particular  manner  for  the 
sins  of  the  priests,  then  all  was  burned.  The  sacrifice  of  propitiation 
had  principally  for  its  object  to  appease  the  wrath  of  God  and  to  ob- 
tain the  pardon  of  sin. 

3.  These  sacrifices  previous  to  the  Christian  era  had  mainly 
the  meaning  and  object  essential  to  every  sacrifice  :  they  were  acts  of 
adoration,  gratitude,  petition  and  atonement.  But  in  order  to  be 
truly  acceptable  to  God,  to  possess  value  and  merit  in  His  sight,  they 
were  to  be  offered  with  the  proper  dispositions,  that  is,  the  exterior 
rite  was  to  be  the  true  expression  of  the  interior  act  of  sacrifice, 
of  submission,  resignation,  homage,  worship,  praise,  gratitude,  sor- 
row and  compunction. 

In  consequence  of  the  divine  dispensation,  the  sacrifices  of  the 
Old  Law  had  a  still  higher  meaning,  inasmuch  as  they  were  typically 
to  prefigure  and  represent  the  approaching  sacrifice  of  Christ  on  the 
Cross.  2  111  this  consisted  their  chief  ol)ject  and  value.  ^  The 
typical  character  of  these  sacrifices,  which  rendered  them  figures 
of  the  sacrifice  of  Christ,  is  beyond  all  doubt  most  exalted,  for 
St.  Paul  fully  explains  and  proves  this  (Hebr.  8 — 10).  The  Old 
Law  was,  indeed,  "the  bringing  in  of  a  better  hope,  by  which 
we  draw  near  to  God"  (Hebr.  7,  19),  that  is,  the  preparation 
for  the  New  and  Eternal  Covenant.  As  St.  Augustine  teaches, 
"in  the  Old  Law  the  New  was  hidden,  and  in  the  New  Law 
the  Old  was  unfolded."*  "In  the  Old  Testament  the  New  was 
prefigured;  the  former  was  the  figure  (fir/ura)^  the  latter  is  the 
full  expression  of  truth  (expressio  veritatis).''^  ^ 

Now,  if  the  entire  Old  Testament,  and  especially  its  religious 
rite,  was  figurative  for  the  future  and  preparatory  for  Christ, 
should  not  also  the  sacrifices  which  formed  the  essential  part  of 
the  exterior  servnce  have  borne  the  same  character  and  have 
served  the  same  end  ?  The  Old  Law  contained  "only  the  shadow 
of  the  good  things  to  come,,'^  that  is,  the  heavenly  gifts  of  grace 

1  Una  pars  comburebatur,  altera  vero  cedebat  in  usum  sacerdotutn,  ad  signi- 
ficandum,  quod  expiatio  peccatorutn  fit  a  Deo  per  ministerium  sacerdotutn  (S. 
Thorn.  1.  c). 

^  Per  illud  singulare  sacrificium,  in  quo  Mediator  est  immolatus,  quod  uiiuin 
fnultae  in  Lege  victiniae  figurabayit^  pacificantur  coelestia  cum  terrestribus  et  ter- 
restria  cum  coelestibus  (S.  August.  Euchirid.  c.  16,  n.  62). 

3  Patet  quare  sacrificia  placuerunt  Deo  tempore  legis  scriptae  et  spectabant  ad 
cultum  divinum,  pro  eo  quod  omnia  erant  signa  profitejitia  et  praefigurantia 
reparationem  humanam,  quae  fuit  per  oblationem  Agni  immaculati  et  effusionem 
sanguinis  Jesu  Christi  (S.  Bonav.  De  Myst.  Trin.  q.  1,  a.  2). 

**  In  veteri  testamento  est  occultatio  novi,  in  novo  testamento  est  manifestatio 
veteris.  fS,  Aug.  De  catech.  rud.  n.  8). 

^     S.  Aug.  Enarrat.  in  Ps.  84.  n.  4. 

^    "Umbram  habens  lex  futurorum  bonorum"  (Hebr.  10,  1). 


38  /.   Dogmatical  and  Ascetlcal  Part, 

which  Christ  acquired  for  us  and  which  He  entrusted  to  the  Church  ; 
for  this  reason  the  ancient  sacrifices  were  but  shadows  of  the 
great  atoning  sacrifice  of  Redemption  on  Golgotha. 

4.  If  we  inquire  into  the  efficacy  of  these  sacrifices  prior  to 
the  time  of  Christ,  their  propitiatory  character  is  most  striking. 
This  is  more  clearly  and  forcibly  evidenced  in  the  bloody  sacri- 
fices, which  were  also  the  most  frequently  offered,  since  in  the 
Old  Law  the  consciousness  of  unpropitiated  and  punishable  guilt 
was  still  predominant.  But  these  bloody  sacrifices  had  not  the 
power  of  appeasing  an  offended  and  irritated  God  and  of  releasing 
wretched  man  from  the  crushing  burden  of  sin.  The  Apostle  says, 
indeed  :  "It  is  impossible  that  with  the  blood  of  oxen  and  goats  sins 
should  be  taken  away"  (Heb.  10,  4),  and  he  therefore  calls  those 
sacrifices  "weak  and  needy  elements"  (Gal.  4,  9),  which  could  by 
no  means  make  the  persons  who  offered  them  perfect  (Heb.  10,  i), 
that  is,  which  could  neither  procure  for  man  the  pardon  of  sin  nor 
effect  interior  purification  and  sanctification. 

The  carrying  out  and  offering  (ex  opere  operato)  of  the  Mosaic 
sacrifices  imparted  only  the  exterior  or  legal  purification,  ^  that  is, 
they  caused  the  Israelite  to  be  no  longer  regarded  as  legally  unclean, 
and  he  was,  consequently,  again  permitted  to  take  part  in  the  public 
service  of  God.  Thus  these  sacrifices  expressed  the  necessity  of  real 
atonement  and  interior  purification,  and,  at  the  same  time,  referred 
to  the  future  sacrifice  of  the  Cross  as  the  only  source  of  reconciliation, 
forgiveness  of  sin  and  sanctification.  As  these  imperfect  sacrifices 
foreshadowed,  promised  and  pledged  the  perfect  redeeming  sacrifice 
of  Christ,  they  were  capable  of  exciting  and  fostering  true  senti- 
ments of  sacrifice,  that  is,  they  animated  the  Israelites  to  faith  and 
hope,  and  disposed  them  to  contrition  and  penance,  which  are  the 
necessary  conditions  of  acquiring  interior  justification  (ex  opere 
operantis)-.  —  In  the  Old  Law  there  was  no  sacrament  which  by 
its  own  power  and  efficacy  (ex  opere  operato)  could  justify  and 
sanctify  the  properly  disposed  recipient  ;  perfect  contrition  was  then 
the  only  means  left  to  adults  of  obtaining  true  sanctity  and  becoming 
children  of  God.  Only  by  a  believing  hope  and  contrite  love  could 
men  (ex  opere  operantis)  draw  remission  of  sin  and  justification  be- 
forehand from  the  fountain  of  grace  which  was  to  be  opened  at  the 
foot  of  the  Cross.  ' 

Thus  "the  old  sacrifices  were  varied  and  manifold  figures  of  the 
real  sacrifice  of  Christ,  inasmuch  as  this  one  sacrifice  was  prefigured 

^  The  Apostle  calls  the  same  emundatio  carnis  CHebr.  9,  13) ;  the  theologians 
style  it  expiatio  et  sanctitas  legalis. 

2  Poterat  mens  fidelium  tempore  legis  per  fidem  conjungi  Christo  incarnato 
et passo,  et  ita  ex  fide  Christi  justificabantur,  cujus  fidei  quaedam  protestatio  erat 
hujusmodi  caerimoniarum  (sc.  sacrificiorum)  observatio,  in  quantum  erant  figura 
Christi.  Et  ideo  pro  peccatis  offerebantur  sacrificia  quaedam  in  veteri  lege,  uon 
quia  ipsa  sacrificia  a  peccato  emundarent,  sed  quia  erant  quaedam  protestationes 
fidei,  quae  a  peccato  mundabat  .  .  .  Peccatum  dimittebatur  iiofi  vi  sacrificiorum y 
sed  GKfide  et  devotione  ojfcrcntiuni  (vS.  Thom.  1.  2,  q.  103,  a.  2). 


5.  Jesus  Christ  —  the  Representative  Head  of  the  Human  Race.        39 

hy  many,  just  as  when  one  idea  is  expressed  in  many  ways,  in  order 
to  make  a  deeper  impression  ^  —  In  this  manner  the  eye  of  faith 
was  directed  to  the  future,  the  coming  Sacrifice  of  the  Redeemer 
was  confidently  and  eagerly  grasped  by  the  Jews  and  thus  the  fruit 
of  the  Sacrifice  of  the  Cross  was  won  beforehand.  For  this  the 
presentiment,  the  obscure  knowledge  of  the  higher  meaning  con- 
cealed in  the  sacrificial  rite  was  sufficient ;  such  an  understanding  of 
what  these  sacrifices  prefigured  could  not  have  been  unknown  even 
to  the  mass  of  the  people,  still  less  could  it  have  been  wanting  to  the 
specially  favored,  to  whom  higher  lights  concerning  the  work  of 
redemption  wxre  imparted.  ^ 


CHAPTER  THE  SECOND. 

The  Bloody  Sacrifice  of  the  Cross. 

5.     Jesus  Christ  —  the  Representative  Head  of  the  Human  Race. 

1.  In  the  sacrifices  of  the  Old  Law  irrational  creatures  —  ob- 
jects of  possession  and  enjoyment  belonging  to  the  animal  or 
vegetable  kingdom  —  were  substituted  for  man  and  offered  to  God  in 
place  of  human  life.  Such  a  substitution  was  imperfect,  inefficacious 
and,  consequently,  inadequate.  The  blood  of  animals  could  not 
atone  for  sin  or  relieve  man  of  its  debt;  but  rather  kept  up  *'the 
remembrance  of  unatoned  sin  continually  alive  in  those  who 
offered  these  sacrifices"  (Heb.  10.  3,  4),  thus  awakening  the 
desire  of  the  promised  Sacrifice  which  would,  in  an  incomparably 
more  exalted  way,  take  man's  place  with  God  and  offer  a  perfect 
atonement  for  the  guilt  of  all  sin.  This  vicarious  sacrifice  the 
God-Man,  Jesus  Christ,  offered,  iuasmuch  as  He,  the  Head  of  the 
human  race,  gave  His  life  by  a  bloody  death  to  present  to  God  not 
merely  a  strictly  equivalent  or  fully  sufficient,  but  even  a  superabun- 
dant and  overflowing  satisfaction  for  the  sins  of  all  mankind. 

2.  Jesus  Christ  answered  for  us  and  represented  us  before  God, 
that  is.  He  performed  all  that  God  demanded  in  order  to  grant  us 
pardon  and  restore  us  to  grace,  —  and  He  indeed  performed  it  for 
ns,  that  is,  in  our  stead.  Hence  that  which  we  were  obliged  to 
do  and  yet  unable  to  accomplish,  Jesus  Christ,  as  our  substitute, 
performed  for  us  ;  —  He  appeased  the  Divine  Justice  and  ]\Iajesty. 
The  fruits  of  His  sacrifice  were  to  redound  to  our  benefit ;  His  satis- 
faction and  merits  He  wished  to  make  over  to  us,  to  present  them  to 
ns  that  we,  being  released  from  sin  and  its  punishment,  should  also 
be  enriched  with  the  gifts  of  grace. 

It  was  in  order  to  become,  in  the  most  perfect  manner  imagin- 
able, our  substitute  or  Representative,  and  to  satisfy  and  merit  for 

1  S.  August  De  civit.  Dei.,  1.  10,  c.  20.  —Cf.  S.  August.  Enarrat.  in  Ps.  39,  n.  12. 

2  Quamvis  non  omnes  sciant  explicite  virtutem  sacrificiorum,  sciunt  tamen 
implicite,  sicut  et  habent  fidem  implicitam  (S.  Thorn.  2.  2,  q.  85,  a.  4.  ad  2). 


40  /.  Dogmatical  and  Ascetical  Part. 

us,  that  the  Son  of  God  assumed  human  nature  by  being  born  of  our 
race.  According  to  the  flesh  He  was  truly,  though  indeed  in  a 
supernatural  manner,  of  our  race  ;  He  was  one  of  us,  He  was  our 
Brother.  As  Christ  "gave  Himself  a  redemption  for  all"  (i  Tim. 
2,  6),  He  did  not  give  Himself  for  strangers,  but  for  His  own,  for 
His  brethren.  "O  wonderful  exchange, ''  exclaims  the  Church; 
"the  Creator  of  mankind  takes  a  body  animated  by  a  soul,  and 
deigns  to  be  born  of  the  Virgin  ;  and  proceeding  as  man,  super- 
naturally  conceived,  He  imparts  to  us  His  divine  being!"  —  From 
this  it  follows  that  Jesus  is  the  spiritual,  supernatural  Head  of  man- 
kind ;  this  constitutes  the  mystical  body,  for  which  Christ,  the  Head, 
offered  satisfaction  and  gained  merit.  Christ  is  the  second  Adam  ; 
as  such  He  superabundantly  repaired  what  the  first  Adam  had 
destroyed  and  corrupted.  "Therefore  as  by  the  offence  of  one,  unto 
all  men  to  condemnation  ;  so  also  by  the  justice  of  one,  to  all  men 
unto  justification  of  life"  (Rom.  V.  i8),  that  is,  as  the  sin  of  Adam 
has  come  by  inheritance  upon  all  his  posterity,  because  God  estab- 
lished him  the  head  of  the  human  family,  so,  in  like  manner,  the 
merits  and  satisfaction  of  Christ  are  beneficial  to  all,  because  in  the 
order  of  grace  God  placed  Him  at  the  head  of  the  human  race. 

3.  This  consoling  truth  of  the  vicarious  sacrifice  of  Christ  is 
frequently  alhided  to  in  the  writings  of  the  Old  and  New  Testaments  ; 
it  is  one  of  the  fundamental  doctrines  of  the  Christian  religion. 

How  clearly  does  the  Prophet  behold  and  announce  (Is.  53, 
I — 11)  the  vicarious  sacrifice  of  the  sufferings  and  life  of  the  coming 
Redeemer  !  He  calls  Christ  "the  man  of  sorrows,"  and  says  of  Him 
that  "He  hath  borne  our  infirmities  and  carried  our  sorrows,"  and 
that  "He  was  wounded  for  our  iniquities.  He  was  bruised  for  our 
sins,"  and  this  because  "the  Lord  hath  laid  on  Him  the  iniquity  of 
us  all".  ^  Our  Lord  voluntarily  and  with  generous  love  subjected 
Himself  to  these  torments  and  to  death,  in  order  to  make  satisfaction 
for  us  ;  hence  the  prophet  adds  :  "He  was  offered  because  it  was  His 
own  will."  The  fruit  of  Christ's  propitiatory  sufferings  consists  in 
this,  that  "by  His  bruises  we  are  healed." 

The  Prince  of  the  Apostles  had  these  prophetic  words  in  view 
when  he  exhorted  the  Christians  to  endure  even  unjustly  inflicted 
sufferings  in  silence  and  with  cheerful  resignation,  looking  up  to 
Christ  who  suffered  not  only  innocently  and  patiently,  but,  more- 
over, in  our  stead,  that  is,  on  account  of  our  sins.  "Christ,"  thus 
he  writes,  "who  His  ownself  bore  our  sins  in  His  body  upon  the 
tree  (of  the  Cross),  that  we,  being  dead  to  sin,  should  live  to  justice" 
(i  Peter  2.  24).  Christ  —  the  Apostle  would  say  —  perfectly  in- 
nocent and  sinless,  laid  the  burden  of  onr  sins  upon  Himself  and 
effaced  them,  inasmuch  as  He,  by  the  sacrifice  of  His  death  on  the 
Cross,  atoned  and  satisfied  for  them.  This  expiatory  and  healing 
power  of  the  blood  of  Christ  should  urge  and  strengthen  us  to  live 
hereafter  entirely  unto  justice  and  holiness  of  life. 


Hie  peccafa  nostra  portavit  et  pro  nobis  dolet  (Resp.  eccl.;. 


5.  Jesus  Christ — the  Representative  Head  of  the  Human  Race.         41 

* 'Christ  hatli  redeemed  lis  from  the  curse  of  the  law,  being  made 
a  curse  for  us  {inrep  ijfiCjvy^  (Gal.  3,  13),  that  is,  the  innocent  Lamb  of 
God  took  upon  Himself  the  burden  and  punishment  of  sin  in  order 
to  free  us  from  it.  ''But  God  commendeth  His  charity  toward  us, 
because  when  as  yet  we  were  sinners  Christ  died  for  us"  (Rom.  5, 
8).  "In  this  we  have  known  the  charity  of  God,  because  He  hath 
laid  down  His  life  for  us"  (i  John  3,  16).  "Christ  died  for  all ;  that 
they  also  who  live  may  not  now  live  to  themselves,  but  unto  Him 
who  died  for  them"  (2  Cor.  5,  15).  Theexcessof  divine  love  is  truly 
shown  in  this,  that  the  eternal,  the  only-begotten  Son  of  God,  the  King 
of  glory,  died  the  most  painful  death  of  the  Cross,  in  order  to  rescue 
us  poor  sinners  from  the  abyss  of  misery  and  eternal  damnation. 

4.  This  is  that  "great  mystery  of  godliness,  which  was  mani- 
fested in  the  flesh,  was  justified  in  the  spirit,  appeared  unto  angels, 
hath  been  preached  unto  the  gentiles,  is  taken  up  to  glory"  (i  Tim. 
3,  16).  O  adorable  myster}-  !  what  unmerited,  incomprehensible 
favor  and  mercy  of  God  radiates  towards  us  in  this  marv^ellous  decree 
and  work  of  the  redemption  !  God's  justice  required  a  perfect,  an 
infinite  satisfaction  —  and  His  mercy  gave  us  the  God-]\Ian,  Jesus 
Christ,  who  as  our  ^Mediator  offered  this  satisfaction  for  us.  "God 
who  spared  not  even  His  own  Son,  but  delivered  Him  up  for  us  all, 
how  hath  He  not  also,  with  Him,  given  us  all  things?"  (Rom.  8.  32. ) 
Thus  hath  "God,  whose  mercies  are  without  number  and  whose 
goodness  is  an  inexhaustible  treasure,"  Himself  bestowed  on  us  this 
great  atoning  sacrifice,  which  in  return  He  deigned  to  accept  from 
us\  Let  us,  then,  gratefully  acknowledge  this  with  the  Beloved 
Disciple  :  "In  this  is  charity,  not  as  though  w^e  had  loved  God,  but 
because  He  hath  first  loved  us,  and  sent  His  Son  to  be  a  propitiation 
for  our  sins"  (i  John  4,  10).  —  Still  more  powerfully  should  we  be 
penetrated  with  the  desire  to  return  love  for  love  and  with  most  joy- 
ful thanksgiving,  when  we,  with  full  right,  apply  personally  to  our- 
selves what  has  been  done  for  all ;  when  w^e  so  consider  the  great 
benefit  of  redemption  as  if  it  had  been  conferred  on  ourselves  only, 
as  the  Apostle  so  simply  and  so  touchingly  expresses  it :  "And  I 
live,  now  not  I ;  but  Christ  liveth  in  me.  And  that  I  now  live  in 
the  flesh  ;  I  live  in  the  faith  of  the  Son  of  God,  who  loved  me  and 
delivered  Himself  for  me"  (Gal.  2,  20)'-.  Thus  every  one  may  and 
should  exclaim  :  Christ  has  loved  me,  and   for  the   love  of  me,  has 

^  Quid  misericordius  intellegi  valet,  quam  cum  peccatori  datnnato  aeternis 
tormentis  et  uude  se  redimat  non  habeuti,  Deus  Pater  dicit :  Accipe  Unigenitum 
meum  et  da  pro  te  ;  et  ipse  Filius  :  Tolle  me  et  redde  pro  te  ?  (S.  Anselm.  Lib. 
"Cur  Deus  homo,"  cap.  9). 

2  Licet  ego  ?'«  came  viva^n,  non  tamen  secundum  carnis  inclinationes  vivo, 
sed  spiritualiter  vivo  in  fide  Christi,  Filii  Dei  et  veri  Dei  qui  dilexit  me  et  tradidit 
seniet  ipsuni  in  mortem />r<?  me.  Dilexit  me  amore  immenso  et  aeterno,  et  in  tem- 
pore obtulit  se  in  sacrificium  pro  me,  et  licet  omnes  dilexerit  sitque  pro  omnibus 
mortuus,  dico  taraen,  ipsum  'rne  dilexisse  et  pro  me  esse  mortuum,  qui  adeo  me 
dilexit,  tantumque  ei  debeo,  quantum  si  me  solittn  dilexisset  et  pro  me  solo  passus 
esset  (Arias,  Thesaur.  inexhaust.  1,  tr.  4.  cap.  18). 


42  /.  Dogmatical  and  Ascetical  Part. 

sacrificed  His  blood  and  life  for  me,  for  my  sins  ;  for  our  Saviour  in 
the  Garden  of  Olives  and  on  the  Cross  had  each  one  of  us  present  to 
His  mind  and  in  His  heart,  for  each  one  of  us  He  suffered  and  died, 
as  thouo^h  each  one  of  us  had  been  alone  in  the  world.  This  thought 
should  inflame  and  inspire  our  heart  to  make  every  sacrifice  in  the 
service  of  God.  Quaerens  me  sedlsti  lassiis  —  redemisti  cntceni 
passiis  —  tantus  labor  non  sit  cassus  (Dies  irae). 

6.     The  Highpriesthood  of  Jesus  Christ. 

As  the  Representative  of  the  whole  human  race,  Jesus  Christ 
rendered  to  the  offended  majesty  of  God  a  satisfaction  equalling  and 
far  exceeding  the  guilt,  in  order  to  take  away  the  sin  which  was  the 
cause  of  the  separation  and  enmity  existing  between  heaven  and 
earth.  Hence,  as  mediator  between  God  and  man  (i  Tim.  2,  5), 
He  established  peace,  consummated  the  work  of  reconciliation,  and 
that  too,  by  the  Cross,  that  is,  by  the  bloody  death  of  the  Cross,  in- 
asmuch as  He  offered  Himself  and  His  life  as  a  propitiatory  sacrifice. 
Christ's  death  on  the  Cross  is,  therefore,  a  sacrifice  in  the  strictest 
sense  of  the  word  —  truly  a  death  offered  in  sacrifice  and  truly  a 
victim.  It  follows  from  this  that,  as  Christ  during  His  mortal  life 
on  earth  exercised  the  priestly  office,  i.  e.,  as  He  really  and  truly 
offered  sacrifice,  He  must  also  be  really  and  truly  a  priest ;  for  only 
a  priest  can  and  may  offer  sacrifice.  —  A  closer  consideration  of  the 
priesthood  of  Christ  will  prepare  the  way  to  a  clearer  understanding 
of  the  Sacrifice  of  the  Cross. 

I.  Jesus  Christ  is  "the  great  Highpriest'^  (dpxiepeus  ^liya^  — 
Hebr.  4,  14)  for  the  whole  human  race.  The  truth  and  dignity 
of  the  priesthood  of  Christ  is  circumstantially  and  diversely  set  forth 
by  the  Apostle  in  his  Epistle  to  the  Hebrews  (Chap.  4 — 10).  In 
what  do  the  essence  of  the  priestly  office,  the  vocation  and  the  mis- 
sion of  the  priest  consist  ?  "For  every  highpriest  taken  from  among 
men  is  ordained  for  men  in  the  things  that  appertain  to  God,  that 
he  may  offer  up  gifts  and  sacrifices  for  sins"  (Heb.  5.  i).  Accord- 
ingly, the  priest  is  destined  and  qualified  to  be  a  mediator  between 
God  and  the  people  ;  —  consequently,  to  render  to  the  Divine  IMajesty 
by  sacrifice  and  prayer  due  honor  and  suitable  atonement  for  sin,  and 
to  purify  and  sanctify  men  by  dispensing  grace  and  heavenly  bless- 
ings. ^  —  The  pro])cr  and  essential  office  of  the  priest  is  the  offering 
of  sacrifice  ;  the  position,  rank  and  prerogatives  of  the  priesthood  are 

*  All  these  qualifications  are  indicated  in  the  name  sacer'dos  (=  sacrum  vel 
sacra  dans).  Therefore  by  a  priest  is  meant  a  consecrated  person  (^persona  sacra)y 
who  by  virtue  of  his  ordination  is  empowered  and  called  to  impart  that  which  is 
holy  {sacra  dare  as  dispensalonnysleriofJDn  Dei  —  1  Cor.  4,  1).  In  the  next  place 
the  priest  is  sacra  dans  =  offerens  Deo,  in  so  far  as  he  performs  the  acts  of  divine 
worship  (sacrifice  and  psalmody);  —  then  he  is  also  sacra  dans  =  ministrans  vel 
distribuens  hominibus,  in  so  far  as  he  imparts  grace  to  men  by  administering  the 
sacraments  and  sacramentals,  — Sacerdos  .  .  .  quasi  sacrum  dans',  sicut  enim  rex 
a  regendo,  ita  sacerdos  a  sanctificando  vocatus  est;  consecrat  enim  et  sanctiticat 
<S.  Isid.  Hispal.  Etymolog.  1.  8,  c.  12,  n.  17).  —  Cf.  S.  August.  Euarrat.  in  Ps.  44,  n.  17. 


6.    The  HlgJiprlesthood  of  Jesus   Christ,  43 

measured  and  judged  by  tlie  nature  of  the  sacrifice.  Now,  since 
Christ  offered  an  infinitely  precious  sacrifice  of  adoration,  propiti- 
ation, thanksgiving  and  petition,  whereby  He  procured  to  God  all 
honor  and  glory,  and  to  man  grace  and  salvation.  He  is  "the  great 
Highpriest"  of  the  whole  human  race.  Therefore,  Christ  is  not  a 
priest  of  the  same  order  as  those,  who  before  His  coming  were  in- 
vested with  the  priestly  office,  or  who  after  Him  exercise  the  same  : 
He  is,  indeed,  the  most  exalted  and  the  most  perfect  priest ;  His 
priestly  power  is  so  extensive  and  so  complete,  that  it  cannot  be  im- 
parted to  a  mere  creature.  His  divine-human  priesthood  is  the  foun- 
tain of  all  the  priestly  powers  and  all  the  divine  graces  that  ever 
were  or  may  hereafter  be  imparted  to  a  mere  mortal  ;  He  is  the  eternal 
Highpriest  who  at  all  times  saves  all  those  who  by  Him  approach  to 
God.  He  is  the  Highpriest  for  all  men  and  for  all  times.  "There 
were  of  course  priests  before  Him  and  there  are  priests  after  Him. 
But  the  former  were  destined  only  to  prefigure,  by  the  sacrifices  they 
offered,  the  one  great  Sacrifice  of  Jesus  Christ,  in  order  thereby  to 
preserve  in  mankind  faith  in  the  promised  Redeemer.  The  priests 
of  the  New  Law  do  not  approach  the  altar  in  their  own  name  and 
person,  but  in  the  name  and  in  the  person  of  Jesus  Christ ;  and  it  is 
He  who  by  them  and  in  them  exercises  the  priestly  office,  continually 
representing  His  great  Sacrifice  to  the  Father.  Thus,  He  is  in 
truth,  the  ONE  Highpriest  for  the  whole  human  race"  \ 

2.  It  is  God  Himself  who  imparts  His  powers  to  the  priest. 
No  one  can  and  no  one  may  venture  to  exercise  the  priestly  office,  if 
he  has  not  been  chosen  and  invested  therewith  by  God.  "Neither 
doth  any  man  take  the  honor  (of  priesthood)  to  himself,  but  he  that 
is  called  by  God,  as  Aaron  was''  (Heb.  5,  4).  It  is  self-evident  that 
Christ  is  a  priest,  not  according  to  His  divine,  but  according  to  His 
human  nature  ;  for  it  is  only  by  acts  of  His  sacred  humanity  that  He 
can  perform  the  part  of  mediator  and  priest.  "So  Christ  also  did 
not  glorify  Himself  that  He  might  be  made  a  highpriest"  (Heb.  5, 
5),  but  God  has  constituted  Him  a  highpriest  forever,  and  that  with 
a  solemn  oath:  "The  Lord  hath  sworn,  and  He  will  not  repent: 
Thou  art  a  priest  forever  according  to  the  order  of  IMelchisedech" 
(Ps.  109,  4).    ^ 

The  vocation  and  selection  of  Christ  for  the  dignity  of  hio-h- 
priest  was  already  contained  in  the  eternal  decree  of  God  that  His 
divine  Son  should  redeem  the  world  by  means  of  the  Sacrifice  of  the 
Cross.  —  His  installation  into  the  office  of  highpriest  took  place  at 
the  first  moment  of  the  Incarnation.  Namely,  as  soon  as  the  human 
nature  was  created  and  hypostatically  (personallv)  united  to  the 
Eternal  Word,  the  God-]\Ian  undertook,  in  cheerful  obedience  to  the 
will  and  decree  of  His  Heavenly  Father,  the  task  and  mission  of 
offering  His  precious  life  on  the  Cross  as  a  sacrifice  for  the  world, 
whereby  the  ancient  sacrifices  were  not  only  replaced  but  far  sur- 
passed. This  is  touchingly  expressed  by  St.  Paul  quoting  and  ex- 
plaining  the  words  of  the  Prophet  (Ps.  39,  7 — 9.  Heb.  10,  5 — 7). 
1    Kleutgen,  Predigten,  1.  Abth.,  p.  81—82. 


44  /.  Dogmatical  and  Ascetical  Part. 

After  depicting  the  impotency  and  the  inadeqnateness  of  the  priest- 
hood of  the  Old  Law  and  of  its  sacrifices,  the  apostle  continues  : 
^'Wherefore  when  Christ  conieth  into  the  world  (that  is,  at  the  first 
moment  of  the  Incarnation)  He  saitli  to  God  :  Sacrifice  and  oblation 
(these  empty  figures  of  future  goods)  Thou  wouldst  not  ;  but  a  body 
Thou  hast  fitted  to  Me  (for  sacrifice).  Holocausts  for  sin  did  not 
please  Thee.  Then,  said  I,  behold  I  come :  at  the  head  of  the  book 
it  is  written  of  Me  :  that  I  should  do  Thy  will,  O  God  (by  the  sacri- 
fice of  Myself)  !"  These  words  constitute  the  vow  of  Christ's  sacri- 
fice, that  is,  the  solemn  formula  in  which  He  vowed  to  His  Heavenly 
Father,  by  the  Sacrifice  of  the  Cross  ^'to  re-establish  all  things  that 
are  in  heaven  and  on  earth"  (Eph.  i,  lo).  Therefore,  the  Apostle 
adds  :  "In  this  will  we  were  sanctified  once  for  all  by  the  Sacrifice  of 
the  Body  of  Jesus  Christ,"  — that  is,  by  the  one  offering  of  His 
bloody  atoning  sacrifice,  which  was  of  infinite  value  and  merit. 
Christ  has  acquired  for  us  all  grace  and  sanctification,  in  obeying 
with  His  human  will  the  Divine  will  of  His  Father  —  even  to  the 
death  of  the  Cross. 

3.  Jesus  Christ  was  infinitely  w^orthy  of  being  clothed  and 
adorned  \vith  the  most  eminent  dignity  of  highpriest.  —  The  priest, 
by  his  office,  is  mediator  between  God  and  man  :  it  is  chiefly  by  the 
offering  of  Sacrifice  that  he  is  to  glorify  God  and  to  reconcile  man  to 
Him,  and  to  obtain  for  man  in  return  the  favor  and  friendship  of 
God,  applying  to  him  the  fruits  and  graces  of  the  Sacrifice.  ^  To  be 
enabled  to  exercise,  in  a  perfect  manner,  the  office  of  mediator,  he 
must  also  take  a  medium  position,  namely,  be  related  and  united  to 
God  as  well  as  to  men,  in  order  to  transact  the  affairs  of  both  properly 
and  successfully.  The  priest  "is  ordained  for  men  in  all  things  that 
appertain  to  God,"  to  apj^ease  God's  anger  and  to  draw  down  His 
blessing  upon  the  earth  :  therefore,  he  must  be  pleasing  in  the  siglit 
of  God  by  being  free  from  sin  and  by  exalted  sanctity  ;  but  he  is  also 
"ordained  for  men"  to  care  for  their  salvation,  to  pray,  to  labor  and 
to  suffer:  hence  "he  is  taken  from  among  men,  that  he  may  have 
compassion  on  them  that  are  ignorant  and  that  err  ;  because  he  him- 
self is  also  encompassed  with  infirmity"  (Heb.  5,  i — 2).  In  this 
twofold  relation  Christ  unites  in  His  person,  in  the  most  perfect 
manner,  all  that  can  render  the  priest  acceptable  to  God  and  power- 
ful with  Him,  full  of  compassion  and  mercy  toward  men. 

a)  Jesus  Christ  is  infinitely  holy;  therefore,  God  the  Father 
takes  infinite  pleasure  in  Him.  "For  it  was  fitting  that  we  should 
have  'such  a  Highpriest,  holy,  innocent,  undefiled,  separated  from 
sinners,  and  made  higher  than  the  heavens"  (Heb.  7,  26).  The 
whole  fulness  of  the  divinity,  an  inexhaustible  treasure  of  grace  and 
truth,  of  virtue  and  wisdom,  of  holiness  and  happiness,  was  ])estowed 
on  the  soul  of  Christ  —  and  that  already  in  the  first  moment  of  her 
creation  and  hypostatic  union  with  "the  Eternal  Son  of  the  Eternal 

^  Offert  Deo  bonus  mediator  preces  et  vota  populorniii :  reportaiis  illis  a  Deo 
benedictionem  et  gratiam  (S.  Bernard.,  Tract,  de  niorih.  et  ofiic.  episcop.,  c.  3.  n. 
10).  _  Cf.  vS.  Thorn.  2,  2,  q.  86,  a.  2. 


6.   The  H/'ghpriesthood  of  Jesus  Christ.  45 

Father. ' '  —  By  virtue  of  the  hypostatic  union  the  humanity  of  Christ 
was  deified  (deificata^  deiodeia-a)^  essentially  and  infinitely  sancti- 
fied. At  the  same  time,  this  "grace  of  union"  (gratia  tmionis)  is 
to  be  considered  as  the  root  and  germ  of  all  other  supernatural  privi- 
leges and  perfections  of  the  human  nature  of  Christ :  sanctifying 
grace,  the  infused  virtues,  ^  the  gifts  of  the  Holy  Ghost,  the  graces 

—  in  superabundance,  in  the  fullest  and  richest  conceivable  measure 

—  were  the  suitable,  inamissible  and  inaugmentable  endowment 
(portion)  of  the  soul  of  Christ,  which  by  its  mystical  union  with  the 
divinity  attained  an  infinite  dignity.  In  all  these  privileges  —  in  the 
hypostatic  union,  in  the  Beatific  Vision  of  God,  in  the  fulness  of 
grace  —  the  absolute  freedom  of  Christ  from  sin  is  based  :  the  soul 
of  Jesus  was  not  only  actually  free  from  all  sin,  but  it  was  incapable 
of  committing  sin,  and  not  susceptible  of  even  the  slightest  breath  or 
shadow  of  sin.  ^  Thus  Christ  as  man  is  "the  Saint  of  saints"  (Dan. 
9,  24).  —  From  this  infinite  dignity  and  holiness  of  our  Highpriest, 
Jesus  Christ,  proceeds  the  infinite  value  of  all  His  labors  and  suf- 
ferings, of  all  His  merits  and  satisfactions  during  His  mortal  life. 

b)  "We  therefore  have  a  great  Highpriest,  Jesus  Christ  the 
Son  of  God"  (Heb.  4,  14),  who  is  most  pleasing  to  God  by  His  in- 
finite majesty  and  fulness  of  grace.  On  the  other  hand,  the  per- 
fection of  His  priestly  life  and  labors  was  greatly  enhanced,  in  so  far 
as  He  voluntarily  humbled  Himself  taking  the  form  of  a  servant, 
lovingly  subjected  Himself  to  the  infirmities  of  fallen  man  and  cheer- 
fully assumed  our  weaknesses.  — This  self-renunciation  He  practised 
as  w^ell  for  the  sake  of  penance  and  atonement,  as  for  our  example 
and  consolation,  that  we,  "looking  on  Him,  who  having  joy  set  be- 
fore Him  endured  the  shame"(Heb.  12,  2),  may  neither  succumb  to 
the  labors  and  difficulties  of  our  earthly  pilgrimage,  nor  despond 
amid  the  fears  and  anguish  of  death.  ^     The  keen  air,  the  cold  and 

^  Those  virtues  only  are  excepted  which  presuppose  or  include  incompatibility 
"with  the  unio  hypostatica  and  the  visio  beatifica.  With  regard  to  the  theological 
controversy,  in  and  how  far  the  habitus  fidei^  spei  et  poeiiitentiae  may  be  ascribed  to 
the  soul  of  Christ,  cf.  Stentrup,  S.  J.,  De  Verbo  incarnato,  P.  1,  Christolog.  thes.  81. 

2  Dives  est  qui  nee  hereditario  nee  proprio  unquam  debito  obnoxius,  et  ipse 
Justus  est  et  alios  justificat  Christus  (S.  Aug.  in  Joann.  tr.  84,  n.  2). 

^  Absque  dubio  congruum  fuit,  Christum  assumere  naturam  nostram  cum 
defectibus  et  poenalitatibus,  et  hoc  triplici  ex  causa,  principaliter  videlicet  propter 
pretiiim  nostrae  salutis,  propter  exemplutn  virtutis  et  '^ro-pt&rfulcimentuin  nostrae 
fragilitatis.  —  Propter  pretiuni  nostrae  salutis,  quia  proposuerat  nos  redimere  non 
corruptibilibus  auro  et  argento,  sed  pretioso  sa^iguine  suo  (1  Petr.  1,  18),  et  animam 
suam  ponere  pro  animabus  nostris.  Ad  hoc  autem  non  esset  idoneus,  nisi  naturam 
deficientem  et  passibilem  assumpsisset,  et  propterea  defectus  nostros  et  poenali- 
tates  debuit  in  seipso  habere.  —  Alia  etiam  ex  causa  congruum  fuit  hoc  ipsum, 
videlicet  propter  exempium  virtutis,  specialiter  autem  humilitatis,  patientiae  et 
pietatis,  quibus  mediantibus  pervenitur  ad  coelum,  et  in  quibus  Christus  voluit  nos 
imitari  ipsum  secundum  illud :  "Discite  a  me,  quia  mitis  sum  et  humilis  corde" 
(Matth.  II,  29).  —  Tertia  ratio  est  ^ro-^tev  fulcimentuni  nostrae  fragilitatis,  ob  quam 
natura  rationalis  habet  in  se  difficultatem  ad  credendutn  vera,  et  irascibilis  ad 
speranduni  ardiia,  et  concupiscibilis  ad  amandum  bona.     Et  ideo  voluit  Christus 


46  I.  Dogmatical  and  Ascetical  Part. 

h^at    affected  His  delicate  body  ;  His  holy  soul  was  filled  with  fear 
and  anguish,  with  sadness  and  sorrow  ;  He  was  hungry  and  thirsty, 
He  travelled  and  was  fatigued.  He  fled  and  concealed  Himself  ;  He 
groaned  in  spirit  and  was  afflicted  ;  He  wept  with  us  poor  mortals  in 
this  vale  of  tears.     Therefore,  how  animating  and  encouraging,  how 
refreshing  and  consoling,  is  it  to  glance  devoutly  at  our  Redeemer 
who  so  lovingly  immolated  Himself  to  the  sufferings,  infirmities  and 
wants  of  our  mortal  life.     This  the  apostle  teaches  when  he  says: 
''Wherefore  it  behooved  Him  in  all  things  to  be  made  like  unto  His 
brethren,  that  He  might  become  a  merciful  and  faithful  Highpriest 
before  God,  that  He  might  be  a  propitiation  for  the  sins  of  the  people. 
For  we  have  not  a  Highpriest  who  cannot  have  compassion  on  our 
infirmities  :  but  one  tempted  in  all  things  like  as  we  are  —  without 
sin.     For  in  that,  wherein   He    Himself    hath   suffered   and   been 
tempted.  He  is  able  to  succor  them  also  that  are  tempted.    Let  us  go, 
therefore,  with  confidence  to  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  in  seasonable  aid  (Heb.  2,  17 — 18  ;  4,  15--16). 
The  heavenly  privileges  and  prerogatives  of  the  humanity  of 
Christ,  by  which  He  approached  so  near  to  God,  as  well  as  the 
earthly  infirmities  and  miseries  which  He  compassionately  shared 
with  us,  have  contributed  to  give  honor  and  glory  to  the  Father, 
(John  8,  49;  14,  23),^  and  also  to  redeem  and  sanctify  mankind. 
Christ  stooped  to  us,  in  order  to  raise  us  up  ;  His  humiliation  is  our 
exaltation,  His  poverty  our  riches  ;  His  sufferings  are  our  joys,  His 
wounds  our  cure.  His  death  is  our  life.     Our  Lord  is  not  only  great, 
holy  and  powerful,  and  therefore  infinitely  worthy  of  praise  ;  but  also 
"for  us  men  and  for  our  salvation"   He  became  little,  poor,  insigni- 
ficant, and,  therefore,  infinitely  deserving  of  love.       ^^Tanto  milii 
carior,  quanto  pro  me  vilior!^'     Yes,  we  have  such  a  Redeemer  tliat 
the   Church  in  ecstatic,  overflowing  exaltation  of  heart  can  sing : 
0  fcUx  cidpriy  quae  talem  ac  tanhim  meruit  hahere  Bed  emptor  em! 
"O  happy  fault,  which  has  merited  such  and  so  great  a  Redeemer  !" 
"Truly  should  we  be  exeedingly  joyful  over  the  happy  change,  in 
consequence  of  which  we  have  been  transferred  from  earthly  lowliness 

non  tantum  nobis  similari  in  natura,  sed  etiam  in  defectibus  et  poenalitatibus  ut, 
manifestando  in  se  veritatetn  humanae  naturae,  praeberet  fulcimentum  nostrae 
rationali  ad  credendiitn  ;  ostendendo  niliilominus  immensitatem  suae  misericordiae 
per  susceptionem  nostrae  miseriae,  praeberet  irascibili  fulcimentum  ad  speraiidiun  ; 
ostendendo  magnitudineni  suae  benevolentiae,  praeberet  concupisci1)ili  incitamen- 
tum  ad  se  amandicm,  —  Et  ideo  licet  incongruuni  videatur,  liujusmodi  defectus 
reperiri  in  Christo,  si  per  se  considerentur ;  tamen,  si  ad  finem  referantur,  magna 
reperitur  congruitatis  condecentia  (S.  Bonav.  IV,  dist.  16,  a.  1.  q.  1).  —  Cfr.  S. 
Thom.  3,  q.  14,  a.  1. 

1  Quoniam  Deus  est  Justus  et  beatus,  impassibilis  et  immortalis,  homo  vero 
lapsus  est  peccator  et  miser,  passibilis  et  mortalis:  necesse  fuit,  mediatorem  Dei  et 
hominum,  ut  posset  hominem  reducere  ad  Deum,cum  Deo  communicare  in  justitia 
et  beatitudine,  cum  homine  vero  in  passibilitate  et  mortalitate,  ut  sic  liabendo 
mortalitatem  trauseuntem  et  beatitudinem  permancntcm,  hominem  reduceret  de 
praesenti  miseria  ad  vitam  beatam  (vS.  Bonav.  Breviloq.  P.  4,  c.  8;. 


7.   The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.    47 

to  the  glory  of  heaven,  through  the  unspeakable  mercy  of  Him  who 
has  descended  to  us,  in  order  to  elevate  us  to  Him  ;  so  that  He  as- 
sumed not  only  the  form,  but  also  the  condition  of  our  sinful  hu- 
manity, and  that  His  divinity,  incapable  of  suffering,  permitted  all 
the  misery  of  mortal  humanity  to  come  upon  him."  ^ 

7.    The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice. 

Jesus  Christ  was  in  His  mortal  life,  as  He  is  now,  that  He 
sitteth  at  the  right  hand  of  the  throne  of  majesty  in  the  heavens 
(Heb.  8,  i),  the  perfect  Mediator,  the  true  and  great  Highpriest  of 
the  human  race.  Hence  it  follows  that  He  must  have  offered  a  real 
sacrifice  on  earth  ;  for  the  offering  of  sacrifice  is  the  first  and  essential 
duty  of  a  priest.  *'For  every  highpriest  is  appointed  to  offer  gifts 
and  sacrifices :  wherefore  it  is  necessary  that  he  should  also  have 
something  to  offer''  (Heb.  8,  3).  Christ  offered  Himself  as  an  un- 
spotted sacrifice  unto  God  (Heb.  9,  14)  on  the  Cross,  upon  which 
He,  as  the  Good  Shepherd,  gave  His  life  for  His  sheep.  To  this 
end  the  Father  had  sanctified  and  sent  Him  into  the  world  (John  1 1 , 
36)  at  the  moment  of  the  Incarnation.  God  willed,  namely,  that 
the  redemption  and  restoration  of  the  human  race  should  be  ac- 
complished by  the  bloody  sacrifice  of  the  Cross  ;  therefore,  in  loving 
obedience  to  the  will  of  His  Father,  when  the  hour  had  come,  Jesus 
Christ  offered  Himself,  His  body  and  blood,  upon  the  altar  of  the 
Cross  for  the  life  of  the  world,  so  that  *'He  Himself  was  the  priest 
offering  the  sacrifice  as  well  as  the  sacrifice  offered"  (ipse  offerens^ 
ipse  et  ohlatio).  ^  —  The  death  of  Christ  on  the  Cross,  the  offering  of 
His  body  and  the  shedding  of  His  blood  for  the  human  race,  is  a 
sacrifice  in  the  strictest  and  fullest  sense  of  the  word,  not  in  a  merely 
wide  or  figurative  sense,  as  was  His  whole  life  upon  earth.  This 
His  life  constituted  the  preparation  for  the  sacrificial  death  of  Christ 
and  is  justly  designated,  in  a  wider  sense,  as  a  sacrifice  ;  for  even  in 
those  mysteries  of  Christ  which  preceded  His  passion  and  death,  we 
everywhere  find  the  intention,  will  and  deeds  of  sacrifice.  ^ 

I.  Holy  self-sacrifice  forms  the  seal  of  the  life  of  Christ  on 
earth  :  His  life  was  a  constant  martyrdom,  a  bloody  sacrifice  of  mor- 
tification, an  incense-offering  of  devotion  and  prayer,  a  burnt-offering 
of  love  for  God  and  men.  —  Truly,  the  whole  earthly  career  of  Christ 
from  the  womb  of  His  Mother  to  the  grave,  was  a  sacrifice  of  abne- 
gation and  self-denial.  A  vail  of  mourning  shrouded  His  entire  life, 
bearing  the  character  of  severe  penance  and  atonement  for  a  world 
full  of  frivolity,  sinful,  sensual  enjoyment  and  horrible  godlessness. 

^     St.  Leo,  First  Discourse  on  the  Resurrection  of  our  Lord. 

2  S.  August,  De  civit.  Dei,  L  10,  c.  20. 

3  Tota  vita  et  conversatio  Christi  in  carne  mortali  a  primo  incarnationis  in- 
stanti  usque  ad  instans  suae  expirationis  in  cruce,  fuit  quasi  una  continua  missa  et 
celebratip,  qua  se  indesinenter  obtulit  Patri  pro  nobis  voluntate  promptissima  et 
affectuosissime  oravit  pro  nobis,  et  quidquid  deliberata  voluntate  precatus  est,  im- 
petravit  (Dion.  Carthus.,  Elementat.  theolog.,  propos.  319). 


48  /.   Dogmatical  and  Ascetical  Part. 

—  This  painful  way  began  in  the  crib,  to  end  only  on  the  Cross  : 
crib  and  Cross  are  closely  connected  with  each  other.  In  the  crib 
Jesus  lay  as  a  meek,  lovely  Infant-God  ;  on  the  Cross  He  was  sus- 
pended. His  body  torn  and  bleeding  :  but  in  the  one  situation  as  well 
as  in  the  other.  He  is  the  Lamb  sacrificed  for  the  sins  of  the  world. 
Calvary  cast  its  shadow  upon  His  hidden,  silent  life  at  Bethlehem 
and  Nazareth.  ^'Poor  and  sorrowful"  (Ps.  68,  30)  was  Jesus 
throughout  the  whole  course  of  his  life.  Privations,  humiliations, 
sufferings  were  His  inseparable  companions:  they  surrounded  Him 
on  His  entrance  into  the  world,  accompanied  Him  during  His  earthly 
pilgrimage  and  ascended  with  Him  on  the  Cross.  —  Whatever  the 
world  cherishes,  seeks  and  values,  all  its  joys,  riches  and  glory,  all 
its  pomp  and  grandeur.  He  despised  and  disdained  ;  in  their  stead 
He  endured  poverty,  hardships,  hostility,  contradictions,  vexations 
innumerable,  such  as  only  an  unbounded  love  could  choose  and  en- 
dure. As  a  stranger  who  had  not  whereon  to  lay  His  head,  did  the 
Lord  of  Heaven  dwell  many  years  upon  this  earth,  —  an  earth  yield- 
ing thorns  and  thistles.  At  the  same  time,  w^e  must  remember  that 
His  pure,  delicate  body  and  noble  and  holy  soul  were  created  pecu- 
liarly susceptible  of  suffering,  and  consequently  experienced,  a  thou- 
sand times  more  than  men  can  imagine,  the  severity,  acuteness  and 
bitterness  of  all  corporal  and  spiritual  sufferings.  —  His  infancy, 
boyhood  and  youth  were  passed  in  retirement  and  obscurity,  in 
poverty  and  self-denial,  in  painful  labor  and  austere  penance  ;  also 
the  three  years  of  His  public  life.  His  ministry  among  an  ^'un- 
believing and  perverse  generation"  (Matt.  17,  16)  were  filled  with 
bitterness  arising  from  the  inappreciation,  ingratitude  and  perse- 
cution on  the  part  of  His  own  nation  ;  and  this  was  all  the  more 
painful  to  Him,  since  He  had  come  but  to  seek  and  save  those  who 
w^ere  lost.  He  was  repudiated,  blasphemed  and  calumniated  by  the 
obdurate  Jews,  so  that  before  leaving  this  world.  He  could  apply  to 
Himself  these  words  of  the  Prophet :  "They  have  hated  Me  without 
cause"  (John  15,  25  ;  cf.  Ps.  68,  5),  and  He  could  say  to  His  dis- 
ciples :  "If  the  world  hate  you,  know  ye  that  it  hath  hated  Me  be- 
fore you"  (John  15,  18). 

An  offering  of  sweetest  incensed  prayer,  ascending  to  God  from 
the  golden  altar  that  stands  before  the  throne  of  God  (Apoc.  8,  i — 4), 
was  the  wonderful  life  of  our  Saviour  under  the  form  of  a  servant. 
The  fire  of  devotion  burned  unceasingly  with  heavenly  ardor  and 
purity  in  His  Sacred  Heart.  All  the  days  and  nights,  yea,  all  the 
hours  of  His  poor,  humble  and  painful  life  He  consecrated  by  prayer, 
by  the  most  sublime  and  powerful  prayer  that  ever  pierced  the  clouds 
and  mounted  to  the  throne  of  the  Most  High. 

In  fine,  the  life  of  Jesus  was  a  most  perfect  holocaust  of  the 
purest  love  of  God  and  man.  His  food  was  to  do  the  will  of  His 
Heavenly  Father  (John  4,  34)  ;  at  the  close  of  His  earthly  career, 
He  could  say  to  His  Father :  "I  have  glorified  Thee  on  the  earth  :  I 
have  finished  the  work  which  Thou  gavcst  Me  to  do"  (John  17,  4). 
Like  unto  the  flame  of  sacrifice  the  zeal  glowed  in  11  is  breast  for  the 


7.   The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.     49 

liouse  of  God  and  for  the  honor  of  His  Father,  and  "consumed" 
Him  as  the  burning  wick  consumes  the  aUar  taper  (John  2,  17).  — 
From  this  fervent  love  of  God  proceeded  the  flame  of  His  zeal  for  the 
conversion  and  the  salvation  of  mankind. 

What  our  Lord  thus  did  and  suffered  "in  the  days  of  His  flesh, '^ 
during  His  three  and  thirty  years  upon  earth,  would  have  been 
more  than  sufficient  to  redeem  thousands  of  worlds,  to  amass  untold 
treasures  of  grace  and  merits  ;  but  according  to  the  adorable  decree 
of  God,  this  did  not  suffice  to  free  us  from  the  slavery  of  sin  and 
purchase  for  us  the  liberty  of  the  children  of  God ;  for  this  the  price 
of  the  blood  and  life  of  Christ  was  requisite.  The  justice  of  God  re- 
quired this  ransom  for  our  redemption,  and  Christ  voluntarily, 
through  love,  offered  Himself  to  pay  it  for  us  ;  Christ's  death  on  the 
Cross  was  to  constitute  the  crown,  the  conclusion  and  the  conijDletion 
of  the  work  of  redemption.  That  the  death  of  Christ  is  a  true  and 
real  sacrifice  is  especially  taught  by  the  word  of  God,  and  has  at  all 
times  been  believed  and  acknowledged  by  Christians. 

2.     From  a  multiplicity  of  proofs  only  a  few  will  be  given  here. 

a)  The  primary  object  of  the  sacrifices  of  the  Old  Testament, 
particularly  the  principal  ones,  that  is,  the  bloody  sacrifices,  was  to 
prefigure  and  to  represent  the  offering  of  the  life  of  Jesus  by  a  violent 
death.  Now,  if  these  imperfect  figures  and  representations  of  the 
only  and  truly  redeeming  death  of  Christ  on  the  Cross  were,  without 
doubt,  real  sacrifices,  must  not  His  death  itself  have  been  a  real  sacri- 
fice, a  sacrifice  in  every  sense  of  the  word  ?  The  reality,  fulfilment 
and  consummation  cannot  and  must  not  be  inferior  to  the  shadow, 
figure  and  representation.  The  holy  Pope  St.  Leo  thus  very  beauti- 
fully expresses  this  thought :  "In  the  public  sacrifice  was  to  be  ful- 
filled what  in  the  figurative  mystery  had  long  before  been  promised  : 
that  the  true  Sacrificial  Lamb  was  to  supplant  the  figurative,  (^ut  tmo 
expleretur  sacrificio  variarum  differentia  victimarum)  and  that  in 
one  sacrifice  the  various,  manifold  sacrifices  were  to  find  their  ac- 
complishment :  for  all  that  which  was  ordained  beforehand  by  God 
through  Moses  relative  to  the  sacrifice  of  the  lamb,  predicted  the 
Redeemer  and  explicitly  announced  the  sacrificial  death  of  Christ. 
That,  therefore,  the  shadows  might  depart  from  the  body,  and  figures 
cease  at  the  appearance  of  truth,  the  old  custom  was  abolished  by 
the  new  mystery,  the  victim  passed  over  into  the  Victim,  (hostia  in 
hostiam  transit),  blood  replaced  by  blood,  and  the  legal  celebration 
found  its  fulfilment  inasmuch  as  it  was  chano^ed."  ^ 

b)  What  the  sacrificial  worship  of  the  Old  Law  prefigured  in  a 
mystical  sense,  the  Prophet,  enlightened  by  God,  announced  before- 
hand in  a  precise  and  touching  manner:  prophesying  the  sacrificial 
character  of  the  passion  and  death  of  Jesus  Christ.     Isaias  ^  says  ex- 

1  Seventh  Discourse  on  the  Sufferings  of  the  Lord. 

2  Posuit  Dominus  in  eo  iuiquitatem  omnium  nostrum.  Oblatus  est,  quia  ipse 
voluit  .  .  .  sicut  ovis  ad  occisionem  ducetur  et  quasi  agnus  coram  tondente  se  ob- 
mutescet  ...  si  posuerit  pro  peccato  (as  a  sin-offering)  animam  suam,  videbit 
semen  longaevum  (Is.  53,  4 — 12). 


50  /.    Dogmatical  and  Ascetical  Part. 

pressly  that  Christ  would  suffer  and  die  for  our  sins,  and  that  the 
death  which  He  would  voluntarily  undergo  for  us  would  be  a  true 
atonino- sacrifice  :  "He  was  offered  because  it  was  His  own  will.'^ 
Then  the  Prophet  compares  the  Saviour  to  a  sheep  led  to  the  slaugh- 
ter and  not  opening  its  mouth,  as  well  as  to  a  lamb  dumb  before  its 
shearer:  these  pathetic  symbols  are  intended  to  signify  that  He, 
though  innocent,  would  undergo  the  painful  sacrificial  death  in  quiet 
resio-nation  and  peace.  An  eternal  spiritual  generation  is  designated 
as  the  fruit  of  His  atoning  sacrifice,  that  is,  the  whole  assembly  of 
the  predestined  whom  no  one  can  number,  all  those  whose  names  are 
written  in  the  Book  of  Life  —  they  were  and  they  will  be  saved  only 
by  the  redeeming  blood  of  Christ  shed  for  them. 

c)  In  the  Old  Law  a  lamb  was  one  of  the  animals  most  usually 
sacrificed  :  recall  the  Paschal  Lamb,  the  daily  morning  and  evening 
sacrifice.  As  Christ  was  prefigured  by  these  lambs,  it  is  quite  natural 
that  in  the  New  Law  He  should  often  be  represented  and  extolled  as 
the  true  Lamb,  the  Lamb  without  blemish,  as  our  Pasch,  as  the 
Lamb  of  God ;  in  the  Apocalypse  of  St.  John  there  occurs  in  many 
places  the  word  Lamb  (Agnus)  even  as  the  very  name  of  the  God- 
]\Ian.  The  designation  of  Jesus  as  the  Lamb  is,  then,  characteristic, 
and  is  intended  to  express  that  His  death  is  a  sacrifice,  a  real  pro- 
pitiatory sacrifice,  —  drawing  attention,  at  the  same  time,  to  the 
heavenly  meekness,  resignation  and  patience  that  He  displayed 
during  His  passion.  The  Prince  of  the  Apostles  reminds  us  of  this, 
when  he  says  that  *'The  Lord  did  no  sin,  neither  was  guile  found  in 
His  mouth.  Who,  when  He  was  reviled,  did  not  revile  :  when  He 
suffered.  He  threatened  not :  but  delivered  Himself  to  him  that 
judged  Him  unjustly''  (Peter  2,  22 — 23).  —  St.  John  Baptist  alludes 
to  Christ  as  "the  Lamb  of  God,  who  taketli  away  the  sins  of  the 
world,"  ^  that  is,  who  reconciles  Heaven  and  earth  by  shedding 
His  blood.  —  St.  Paul  exhorts  us  to  celebrate  the  true  spiritual 
Pasch,  since  Christ  our  Pasch  is  sacrificed.^  —  St.  Peter,  the 
Prince  of  the  Apostles,  encourages  and  exhorts  Christians  to  lead 
a  holy  life  in  view  of  the  glorious  ransom  by  which  they  have 
been  redeemed:  "Walk  in  (holy  and  wholesome)  fear  during  the 
time  of  your  sojourning  here.  Knowing  that  you  were  not  re- 
deemed with  corruptible  things,  as  gold  and  silver,  but  with  the 
precious  blood  of  Christ,  as  a  lamb  unspotted  and  undefiled" 
(i  Peter,  i,  19).  Therefore,  Christ,  absolutely  sinless  and  holy, 
is  the  Lamb,  the  Victim  perfectly  faultless  and  infinitely  pleasing  to 
God,  whose  blood  effaces  all  sin  and  effects  true  reconciliation.  — 
Writing  on  these  texts  of  vScripture,  St.  Leo  remarks  that  "the 
reconciliation  of  the  Immaculate  Lamb  and  the  fulness  of  all  the 
sacraments  were  imparted  to  us,"  and  then  adds,   "Christ  offered 

1  Ecce  Agnus  (6  d^JLv6s  —  the  prophetically  foretold  lamb  as  a  victim)  Dei 
ecce  qui  tollit  (6  atpuy  —  who  has  the  power  to  take  upon  Himself  and  thereby 
to  take  away)  peccatum  mundi  (all  the  sins  of  all  men).     John  1,  29. 

2  Pascha  nostrum  (our  paschal  Lamb)  immolatus  est  (irvdr}  —  being  slain^ 
is  offered  as  a  bloody  sacrifice)  Christus  (1  Cor.  5,  7). 


7.   The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.     51 

Himself  to  the  Father  as  a  new  and  truly  reconciling  sacrifice," 
and  that  it  was  not  in  the  Temple  nor  within  the  limits  of  the 
city,  but  outside  of  it  and  the  camp  that  He  was  crucified,  so 
that  after  the  old,  figurative,  immolated  sacrifices  should  cease, 
*'a  new  Sacrifice  would  be  placed  upon  the  new  altar,  and  the  Cross 
of  Christ  should  be  the  altar  not  of  the  Temple,  but  of  the  world" 
(nova  hostia  novo  imponeretur  altari  et  crux  Christi  non  templi  esset 
ara,  sed  mundi.  —  De  pass.  Dom.  Serm.  8,  n.  5). 

d)  Our  Lord  Himself  declared  that  He  had  come  "to  give  His 
life  a  new  redemption  for  many."^  Vicarious  blood-shedding  or 
the  giving  up  of  life  is,  indeed,  a  real  sacrifice.  Shortly  before  His 
(departure  from  this  world,  Christ  in  His  prayer,  as  Highpriest,  called 
His  death  a  sanctification,  that  is,  a  dedication  and  offering  of  Him- 
self for  His  disciples,  to  merit  for  them  true  sanctity,  interior  puri- 
fication from  sin  and  justification  :  ''For  them  do  I  sanctify  Myself : 
that  they  also  may  be  sanctified  in  truth."  "^  —  St.  John  writes: 
"Jesus  is  the  propitiation  for  our  sins:  and  not  for  ours  only,  but 
also  for  those  of  the  whole  world."  ^  St.  Paul  says  that  we  become 
justified  "through  the  redemption  that  is  in  Christ  Jesus,  whom  God 
hath  proposed  to  be  a  propitiation  through  faith  in  His  blood. "  ^  To 
restrain  the  faithful  from  sin  and  to  animate  them  to  the  practice  of 
virtue,  the  Apostle  represents  to  them  the  intimate  and  courageous, 
tender  and  generous  love  of  Christ,  by  which  He  offered  Himself  for 
us:  "Be  ye,  therefore,  followers  of  God,  as  most  dear  children,  and 
walk  in  love  as  Christ  also  hath  loved  us  and  hath  given  Himself  for 
us  as  an  oblation  and  a  sacrifice  to  God  for  an  odor  of  sweetness"  ^ 
—  In  the  Epistle  to  the  Hebrews  the  doctrine  of  the  vicarious  and 
atoning  death  of  Christ  is  repeatedly  expressed  in  the  clearest  and 
most  emphatic  manner.  The  iVpostle  therein  proves  the  dignity  and 
efiicacy  of  the  bloody  sacrifice  of  Christ  on  the  Cross  in  contrast  with 
the  inefficacious  offerinos  of  the  Old  Testament.  To  abolish  and  re- 
move  these  inefficient  figures,  Christ  offered  "the  sacrifice  of  His 
body,''  the  sweet  odor  of  which  ascended  to  heaven,  drawing  down 

1  Dare  animam  suam  (His  soul  =  His  life,  His  blood,  Himself)  redemptionem 
{Kvrpov  =  money  or  price  of  ransom)  pro  multis  {dvrl  iroWCov,  representative  for 
many,  who  actually  obtain  the  full  result  or  fruit  of  the  redemption  in  heaven;. 
Mat.^20,  28. 

2  Pro  eis  ego  sanctifico  meipsum  (=  in  sanctam  hostiam  me  tibi  offero  et  im- 
molo  in  cruce),  ut  sint  et  ipsi  sanctificati  in  veritate  (Joann.  17,  19). 

2  Ipse  est  propitiatio  (t\asMos=sacrificium  expiationis)  pro  peccatis  nostris  : 
non  pro  nostris  autem  tantum,  sed  etiam  pro  totius  mundi  (1  Joann.  2,  2). 

*  Quem  proposuit  (wpoedeTo,  publicly  erected  on  the  cross)  Deus  propitiationem 
(as  a  sacrifice  of  reconciliation  iXaa-rripiov)  per  fidem  in  sanguine  ipsius  (Rom.  3, 
25).  God  gave  up  His  Son  and  revealed  Him  on  the  cross  as  a  propitiatory  sacri- 
fice, which  He  "in  His  own  blood,"  i.  e.,  by  shedding  His  blood,  offered,  and  in 
which  we  share  "by  faith"  (5td  rrjs  TrtVrews). 

^  Christus  dilexit  nos  et  tradidit  semetipsum  pro  nobis  oblatiouem  (irposcpopdv) 
et  hostiam  {Ovalav)  in  odorem  suavitatis  (Eph.  0,  2).  —  Christus  obtulit  sacri- 
ficium  suavitatis  sunimae  pro  perfecta  Dei  placatione  (S.  Bonav.  Breviloq.  p.  4,  c.  9). 


52  /.  Dogmatical  and  Ascetical  Part, 

God's  favor  and  grace,  procuring  for  us  all  salvation  and  sancti- 
fication.  ''How  much  more  shall  the  blood  of  Christ,  who  by  the 
Holy  Ghost  offered  Himself  unsjDOtted  unto  God,  cleanse  our  con- 
science from  dead  works  (that  is,  from  sin),  to  serve  the  living  God'^ 
(9,  14).  "To  offer  sacrifices  for  the  sins  of  the  people,  this  Christ 
did  once,  in  offering  Himself"  (7,  27).  "But  now  once  at  the  end 
of  ages.  He  hath  appeared  for  the  destruction  of  sin  in  sacrifice  (per 
liosthim  suam)  ;  so  also  Christ  was  offered  once  (ohlatiis  est)  to  ex- 
haust the  sins  of  many"  (9,  26,  28). 

3.  Now,  how  is  Christ's  death  on  the  Cross  to  be  understood 
as  a  true  sacrifice  ?  In  how  far  does  it  contain  all  the  constituents 
of  a  sacrifice  taken  in  its  strict  sense  ?  —  Upon  the  altar  of  the  Cross, 
Jesus  Christ,  the  great  Highpriest,  as  the  representative  of  the  human 
race,  dedicated  His  precious  life  to  the  most  painful  of  deaths,  thus 
w^orthily  to  glorify  and  perfectly  propitiate  the  Divine  Majesty,  as 
well  as  to  regain  for  man  the  favor  and  grace  of  God. 

a)  He  who  was  sacrified  on  the  Cross,  was  Jesus  Christ,  the 
Man-God  and  our  Highpriest.  Hence  it  was  a  divine  Person,  it 
was  the  Son  of  God  Himself  who  was  offered  on  IMount  Calvary  ;  but 
He  could  offer  the  sacrifice  only  through  His  human  nature,  that  is, 
by  acts  of  love  and  obedience,  of  humility  and  submission,  with 
which  His  holy  soul  was  filled  and  inflamed.  This  sacrifice  was  of  an 
infinite  value  and  merit,  because  it  proceeded  from  and  was  offered 
by  an  infinite  Person. 

b)  That  which  was  offered  on  the  Cross  —  the  Victim  —  was 
also  the  Son  of  God  according  to  His  human  nature  ;  in  other  words, 
it  was  the  human  nature,  in  so  far  as  it  was  imited  to  the  Eternal 
Word  and  through  this  union  possessed  of  infinite  dignity.  Thus 
Jesus  Christ  was  not  only  the  Priest  of  His  sacrifice,  but  also  the 
sacrifice  of  His  priesthood,  when  He  offered  Himself,  His  life,  His 
body  and  His  blood  on  the  tree  of  the  holy  Cross.  For  according 
to  St.  Peter,  "it  is  the  Author  of  life  (auctor  v'ltae)  you  killed" 
(Acts  3,  15)  ;  according  to  St.  John,  "God  hath  laid  down  His  life 
forus"(i  John  3,  16)  ;  according  to  St.  Paul,  "the  Jews  crucified  the 
Lord  of  Glory"  and  "God  purchased  the  Church  with  His  own 
blood"  (i  Cor.  2,  8  ;  Acts  20,  28).  ^ 

In  the  Sacrifice  of  the  Cross,  therefore,  the  God-Man^  is  the 

^  Absque  dubio  concedeiidum  est,  Filiuni  Dei  pro  nobis  fuisse  mortuum,  et 
hoc  quidem  sibi  vere  attribuitur  11011  secundum  naturam  divinani,  sed  secundum 
humanam  ...  Et  hoc  in  nullo  derogat  divinae  dignitati  et  multum  consonat  pie- 
tati.  Nullum  enini  verbum  majoris  dignationis  resonare  potest  in  auribus  cordis 
uostri,  quam  quod  unigeuitus  Dei  Filius  mortuus  fuerit  pro  nobis  debitoribus 
mortis.  Kt  ideo  non  tantum  est  hoc  credendum  et  asserendum  tamquam  verum, 
sed  ^{.isivn.  frequetiiissime  recolendutn  (S.  Bonav.  Ill,  dist.  21,  a.  2,  q.  3). 

2  The  Son  of  God  alone —  not  the  Father  and  not  the  Holy  Ghost  —  is  both 
Priest  and  Victim,  because  and  inasmuch  as  He  alone  assumed  human  nature, 
which  placed  Him  in  a  condition  to  sacrifice  and  to  be  sacrificed  ;  but  according  to 
His  divine  nature,  by  which  He  is  one  with  the  Father  and  the  Holy  Ghost,  He  re- 
ceives and  accepts  the  Sacrifice  which  is  perpetually  offered  to  the  triune  God. 


7.   The  Death  of -Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.     53 

priest  offering  and,  at  the  same  time,  tlie  lamb  offered  :  He  offers 
and  He  is  offered  according  to  His  human  nature.  He  is  Priest  and 
offers,  in  as  far  as  He  acts  without  restraint  and  freely  gives  His 
life  ;  He  is  the  Victim  and  He  is  offered,  inasmuch  as  He  suffers  pain 
and  undergoes  death,  in  order  to  be  slain  for  the  honor  of  God.  ^ 

c)  Since  the  offering  of  sacrifice  pertains  to  the  priest,  it  must, 
consequently,  have  been  accomplished  by  our  Saviour  Himself  upon 
Golgotha.  —  Evidently  it  did  not  consist  in  the  physical  execution 
effected  by  the  enemies  and  tormentors  of  Jesus,  but  in  the  voluntary 
acceptation  and  endurance  of  the  bloody  death  on  the  part  of  the 
Man-God  as  Highpriest.  The  executioners  and  soldiers  who  lacer- 
ated our  Lord,  wished  to  kill  Him  and  in  reality  they  did  so  with 
violence  and  cruelty,  but  in  nowise  did  they  sacrifice  Him  ;  they  did 
not  perform  a  work  pleasing  to  God,  but  rather  committed  the  greatest 
of  outrages.  ^  *'The  Lord  took  upon  Himself  wdiat,  according  to  the 
decree  of  His  will.  He  hath  chosen  ;  He  permitted  the  hands  of  the 
godless  to  rage  against  Him,  this  became  of  service  to  Him  in  the 
performance  of  their  own  transgressions."  ^  —  Jesus  Christ  acting  as 
priest  on  the  Cross  performed  the  sacrificial  act  without  compulsion, 
but  of  His  most  free  choice  He  shed  His  blood  amid  unspeakable 
pains,  and  in  prompt  obedience  gave  His  infinitely  precious  life,  in 
order  to  glorify  and  to  propitiate  the  majesty  of  the  most  High  dis- 
honored by  sin.  —  To  be  a  real  sacrifice,  Christ's  passion  and  death 
had  to  be  entirely  voluntary,  that  is,  to  depend  upon  His  human 
will,  to  be  accepted  by  it  and  directed  to  the  divine  glory.  That 
this  was  really  the  case  is  frequently  and  strongly  proved  in  Holy 
Writ:  "Christ  was  offered  because  it  was  His  own  will"  (Isa.  53,  7). 
—  In  the  first  place,  the  wullingness  of  Christ  to  undergo  His  passion 
and  death  is  evidenced  by  His  allowing  sinners  to  afflict  and  torment 
His  body,  although  by  His  human  will  He  could  easily  have  pre- 
vented it ;  for  without  or  against  His  will  all  the  powers  of  this 
world  and  all  the  raQ^e  of  hell  could  not  have  done  Him  the 
slightest  harm.  When  His  hour  had  come,  the  Saviour  voluntarily 
surrendered  Himself  into  the  hands  of  His  enemies  and  ascended 
the  altar  of  the  Cross  ;  for  by  His  mere  words,  "I  am  He"  (John 
18,  6),  He  prostrated    the  soldiers    to    the    ground,   rendered    His 

^  Nihil  mundum  (Christus)  invenit  in  hominibus,  quod  offerret  pro  homini- 
bus :  seipsum  obtulit  mundam  victimam.  Felix  victima,  vera  victima,  hostia  im- 
maculata  !  Non  ergo  hoc  obtulit,  quod  nos  illi  dedimus  :  imtno  hoc  obtulit,  quod 
a  nobis  accepit  et  mundum  obtulit.  Carnem  enim  a  nobis  accepit,  hanc  obtulit. 
Sed  unde  illam  accepit  ?  De  utero  Virginis  Mariae,  ut  mundam  offerret  pro  im- 
mundis.  Ipse  rex,  ipse  sacerdos:  in  eo  laetemur  (S.  August.  Enarrat.  in  Ps.  149, 
n.  6).  —  Formam  servi  obtulit  (Christus),  in  hac  oblatus  est:  quia  secundum  hanc 
mediator  est,  in  hac  sacerdos,  in  hac  sacrificium  est  (S.  August.  De  civit.  Dei, 
1.  X,  c.  6). 

2  Passio  Christi  ex  parte  occidentium  ipsum  fuit  maleficium,  sed  ex  parte 
ipsius  ex  caritate  patientis  fuit  sacrificium.  Unde  hoc  sacrificium  ipse  Christus 
obtulisse  dicitur,  non  autem  illi  qui  eum  occiderunt  CS.  Thom.  3,  q.  48,  a.  3  ad  3). 

^    St.  Leo,  Eleventh  Sermon  on  the  Lord's  Passion. 


54  /.   Dogmatical  and  Ascetical  Part. 

adversaries  powerless,  and  at  His  petition  the  Father  would  have 
sent  *'niore  than  twelve  legions  of  angels,"  consequently,  an  in- 
numerable host  of  heavenly  warriors  to  His  aid  (Matt.  26,  23). 
But  "the  Sou  of  the  living  God"  would  not  ward  off  the  violence 
coniniitted  against  Himself :  of  His  own  choice  and  love  He  entered 
upon  the  painful  way  of  the  Cross.  —  Hence  sufferings  and  death 
were  the  natural  outcome  of  those  cruel  torments  by  which  the 
body  and  the  soul  of  the  Saviour  were  , overwhelmed  and  con- 
sumed ;  but  these  natural  consequences,  —  suffering  and  death  — 
He  could  likewise  have  prevented  by  His  own  free-will  and  power. 
This  He  refused  to  do  ;  rather  would  He  drink  the  chalice  of  suffer- 
ings to  the  dregs  and  taste  the  bitterness  of  death  in  all  its  severity. 
—  With  strong  voice  and  loud  cry  He  commended  His  spirit  into 
the  hands  of  His  Heavenly  Father  (Luke  23,  46),  bowed  His  head 
and  expired,  "because  He  willed  it,  when  He  willed  it  and  as  He 
willed  it."  ^  Why  this  loud  cry  ?  To  show  His  power  over  death 
and  life  ;  to  prove  to  the  world  that  He  possessed  the  might  and 
strength  to  ward  off  death  and  to  preserve  His  life  ;  that  "He  died 
not  out  of  weakness,  but  by  His  own  might,"  ^  that  is,  b}^  His  free 
will  and  free  choice.  The  effect  upon  the  beholders  was,  in  fact,  so 
great  that  later  on  the  Pagan  Centurion  exclaimed:  "Indeed,  this 
man  was  the  Son  of  God  !"  Thus  was  accomplished  on  Golgotha 
what  the  Saviour  had,  beforehand,  distinctly  foretold:  "I  lay  down 
My  life  for  My  sheep  ;  no  man  taketh  it  away  from  Me,  but  I  lay  it 
down  of  Myself  and  I  have  power  to  take  it  up  again"   (John  10, 

The  priestly  activity  and  self-sacrifice  of  our  Saviour  were  first 
of  all  accomplished  in  spirit  and  in  heart,  but  did  not  remain  interior 
and  invisible,  for  Christ's  intention  and  will  to  offer  Himself  in  sacri- 
fice appeared  outwardly  and  revealed  itself  by  the  shedding  of  His 
blood  and  the  loss  of  His  life,  which  He  could  have  prevented,  but 
would  not  prevent. 

d)  The  object  and  fruit  of  this  bloody  sacrifice  of  Christ  was  the 
redemption  of  the  world,  the  restoration  and  completion  of  the  super- 
natural order  in  the  human  race,  in  fact,  in  the  whole  creation.  For 
"what  else  has  the  Cross  of  Christ  effected,  what  else  does  it  still 
effect,  than  that  enmity  is  destroyed  and  the  world  reconciled  to  God, 
so  that  by  the  sacrifice  of  the  Lamb  slain  all  be  led  back  to  true 
peace?"*  —  To  accomplish  the  redemption,  the  Lord  did  not  offer 
a  gift  of  little  value,  but  His  own  humanity,  which  in  itself  is  in- 
comparably more  valuable  than  all  creation,  and  which,  in  union 
with  the  divine  nature,  possesses  infinite  dignity  and  majesty.      It 

^     Quia  voluit,  quandovoluit,  quomodo  voluit(S.  August.,  DeTrinit.,  1.  4,  n.  16). 
^     Non  infirmitate,  sed  potestate  mortuus  est  (vS.  August.,  Denat.  etgrat.  n.26). 

^  Quia  aiiiina  Christi  non  repulit  a  proprio  corpore  nocumentum  illatum,  sed 
voluit,  quod  natnra  corporalis  illi  nocumento  succuniberet,  dicitur  suani  auimam 
posuisse  vel  voluntarie  mortuus  esse  (S.  Thom.  3,  q.  47,  a.  1). 

*    St.  Leo,  15th  Sermon  on  the  Lord's  Passion. 


7.    The  Death  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.     55 

was  this  august,  adorable  humanity  of  Christ  that  was  sacrificed  on 
the  Cross,  that  was  "bruised  in  its  infirmity"  (Isa.  53,  10),  actually 
to  acknowledge  and  honor  the  inviolable  majesty  of  the  Most  High, 
as  well  as  to  appease  the  anger  of  God  and  propitiate  His  justice.  ^ 
—  The  fruit  of  this  homage  and  atonement  which  Christ  offered  for 
us,  and  in  our  stead,  is  profitable  to  us  men  ;  by  means  of  it  He  de- 
served for  us  the  remission  of  all  sin  and  punishment,  as  well  as  the 
bestowal  of  every  grace  and  blessing.  The  majesty  and  justice  of 
God  could  not  have  been  glorified  in  a  more  brilliant  and  stirring 
manner  than  was  done  by  the  unfathomable  and  incomprehensible 
self-abasement  of  the  divinely  human  Highpriest  on  the  Cross.  In- 
finitely worthy  was  the  adoration  offered  to  the  Divine  Majesty  by 
the  Sacrifice  of  the  Cross  ;  infinitely  perfect  the  satisfaction  rendered 
to  the  divine  justice  by  the  passion  and  death  of  Christ ;  infinitely 
abundant  also  the  merit  which  our  Saviour,  by  giving  His  life,  ac- 
quired for  man.  "What  sacrifice  was  ever  holier  than  that  which 
the  true  Highpriest  offered  on  the  altar  of  the  Cross  by  the  sacrifice 
of  His  body  ?"  -^  Here  the  Highpriest  is  infinitely  worthy,  the  gift 
offered  infinitely  precious,  and  the  act  of  offering  infinitely  valuable  ; 
consequently,  it  is  the  absolutely  perfect  Sacrifice  to  which  all  other 
sacrifices  are  referred,  and  from  which  all  other  sacrifices  draw  their 
significance,  power  and  efficacy.  ^ 

4.  At  the  touching  ceremony  of  the  unveiling  of  the  Cross  on 
Good  Friday,  the  Church  three  times  sings  these  words  to  the  faith- 
ful :  Ucce  lignum  cnicis,  in  quo  salus  mundi  pependit.  Venite^  ado- 
remus!  "Behold  the  wood  of  the  Cross,  on  which  was  suspended 
the  Salvation  of  the  w^orld.     Come,  let  us  adore  !"      We  will  accept 

^  Sacrificium  proprie  dicitur  aliquid  factum  in  honorem  proprie  Deo  debitum 
ad  eum  placandum.  Christus  autetu  ''seipstun  obtulit  in  passio7ie  pro  nobis'"  (S. 
Aug.)  et  hoc  ipsum  quod  voluntarie  passioneni  sustinuit,  Deo  maxime  acceptutn 
fuit,  utpote  ex  caritate  maxima  proveniens.  Uude  manifestum  est  quod  passio 
Christi  fuerit  verum  sacrificium  (S,  Thom.  3,  q.  48,  a.  3). 

2    St.  Leo,  13tli  Sermon  on  the  Lord's  Passion. 

2  Consideremus  hujus  S3.cr\^c\ilatitudi7ie77i,  qua  U7iiversuni  in  suis  complecti- 
tur  primitiis,  et  tuiiverso  profuit  mundo  ;  ejus  loyigitiidiiiem^  quum  jam  adumbratum 
fuerit  in  Abelis  oblatione,  qua  de  causa  Christus  agfius  occisus  ab  origine  fyiundi 
dicitur  (Apoc.  13,  8),  et  idem  commemorandum  sit  usque  ad  saeculi  consutnmatio- 
neni;  ejus  altitudineyn,  sua  enim  virtute  penetravit  coelos  eosque  nobis  iterum 
aperuit ;  profunditatem  effectuum,  nam  animae  maculas  radicitus  delet  et  vel  ex 
infernis  animas  justorum  ibi  degentium  eripuit ;  aut  etiam  ratione  ss.  Cordis  Jesu, 
in  quo  radicatur.  Huic  enim  Cordi  adscribi  debet  a)  tautum  pietatis  cofisiliic77i, 
quo  nos  dilexit  usque  i7i  fi7ie77t  non  solum  S7cae  vitae,  sed  etiam  usque  ad  supre77ia77i 
caritatis  fne7isu7-af7i :  nam  majorem  hac  dilectio7ie7n  nemo  habet,  ut  anitnaiTt  sua77t 
ponat  qtiis p7'o  a77iicis  suis  (Joann.  15,  13).  Ex  illo  Corde  b)  tamquam  e  fonte  mana- 
vit  sanguis  ille  pretiosus  pro  mundi  vita ;  c)  ex  amore  illius  Cordis  speciale  deri- 
vatur  pretium  hujus  sacrificii,  quia  cum  tanto  oblatum  est  amore,  ut  plus  contulerit 
ad  mortem,  quam  carnifices :  nisi  enim  ille  permisisset,  nihil  hi  potuissent.  Quare 
Christus  (Joann.  14,  31)  ait:  Sed  7it  cog7ioscat  mu7idus,  quia  diligo  Patre77i  .  .  .  sicr- 
gite,  ea77iiis  hi7ic.  Quocirca  sacrificium  crucis  verum  est  holocausUi7}t,  cujus  ignis 
erat  intensissimus  ss.  Cordis  amor  (Hurter,  Theol.  dogm.  Comp.  II.  [edit.  2],  p.  419). 


66  /.  Dogmatical  and  Ascetical  Part. 

this  invitation ;  therefore,  let  us  tremblingly  with  reverence  and 
adoration  linger  a  while  at  the  foot  of  the  Cross  erected  upon  Gol- 
eotha,  the  mountain  of  mvrrh  and  the  hill  of  frankincense  (Cant. 
4,  6).  Upon  the  mountain  of  Golgotha  the  passion  of  the  High- 
priest  was  consummated  amid  incessant  sacrificial  prayer  ;  hence  the 
place  of  Christ's  crucifixion  is  a  mountain  of  myrrh,  that  is,  a  moun- 
tain which  became  for  our  Saviour  the  myrrh  of  most  bitter  torments 
of  soul  and  body  —  and  a  hill  of  frankincense,  that  is,  a  hill  whence 
the  odor  of  fragrant  devotion  and  the  sacrificial  flame  of  acts  of  loving- 
atonement  ascended  without  intermission  to  Heaven  from  the  Sacred 
Heart  of  Jesus.  —  Place  yourself  in  spirit  on  Golgotha,  behold  the 
bleeding  sacrificial  Lamb  and  consider  whether  tliere  was  ever  sorrow 
like  unto  His  !  For  eighteen  hours  —  from  the  night  before  to  the 
day  of  His  death  —  tlie  God-]\Ian  was  immersed  in  a  fathomless 
ocean  of  the  bitterest  sorrow.  How  piercing,  excruciating  and  un- 
endurable were  all  His  pains  for  His  so  delicately  and  nobly  consti- 
tuted body  and  His  most  pure  and  sensitive  soul !  The  incompre- 
hensible prerogatives  of  the  holy  humanity  of  Jesus  served  but  to 
sharpen  His  sense  of  pain  and  His  confusion  ;  for  it  was,  as  it  were, 
framed  to  taste  fully  the  bitterness  of  suffering.  ^  Along  the  blood- 
stained Stations  of  the  Cross,  the  Divine  Sacrificial  Lamb  was 
draeeed  without  mercv  to  the  shambles.  His  soul  was  overwhelmed 
with  anguish  and  sorrow,  with  shame  and  contumely.  His  Heart 
wasas  molten  wax  in  His  body  and  all  His  bones  were  dislocated 
(Ps.  21,  15),  His  body  struck  and  beaten,  bruised  and  tortured, 
shamelessly  stripped  and  scornfully  clothed.  His  face  spat  upon  and 
defiled,  His  head  pierced  with  sharppointed  thorns.  His  hands  and 
feet  transfixed  with  cruel  nails.  "From  the  soles  of  the  feet  to  the 
crown  of  the  head,  there  is  no  soundness  in  Him  :  wounds  and  bruises 
and  swelling  sores  :  they  are  not  bound  up,  nor  dressed,  nor  fomented 
with  oiP'  (Isa.  i,  6).  He  that  was  comely  in  countenance  beyond 
all  the  children  of  men,  from  whose  lips  sweetness  and  benignity 
flowed,  whom  God  had  filled  with  blessings  and  anointed  with  the 
oil  of  gladness,  —  upon  Golgotha  He  became  a  man  of  sorrows,  a 
twig  in  an  arid  soil,  one  without  form  or  beauty,  a  worm  and  no 
man,  the  reproach  of  men,  the  outcast  of  the  people,  unworthy  of 
esteem,  unrecognizable,  and,  as  it  were,  struck  and  crushed  by  God 
(cf.  Ps.  21  and  44  ;  Isa.  53).  In  suffering  and  pain,  in  untold 
misery,  amid  the  intense  pangs  of  wounds,  amid  a  parching  thirst, 
the  innocent  Sacrificial  Lamb  hangs  suspended,  for  three  long  hours, 
on  the  hard  wood  of  the  Cross,  His  blood  oozing  out  in  the  slow 
agony  of  death.  The  sacrificial  ardor  with  which  the  Divine  Victim 
is  consumed,  is  that  fire  which  the  Lord  Himself  brought  from 
heaven  upon  the  earth  and  enkindled  —  the  fire  of  the  love  of 
God  and  of  the  neighbor  ;  that  fire  of  love  environs  His  thorn- 
crowned  head,  encircling  in  vivid  flames  His  wounded  body,  radia- 

^  Poenam  amarissimam  pro  nostris  peccatis  in  cruce  sustinuit,  in  proprio  cor. 
pore  immaculatissimo,  teiierrime  ac  nobilissime  complexionato  ideoque  niaxime 
perceptive  doloris  et  summe  passive  (Dion;  Carthus.  Enarrat.  in  I.  Petr.  2,  24). 


7.    The  Deatli  of  Jesus  Christ  on  the  Cross  a  True  and  Real  Sacrifice.     57 

ting  in  streams  from  His  pierced  members  and  from  His  open  Heart. 
At  the  sight  of  such  inexhaustible  sufferings,  the  Church  deeply 
penetrated  and  impressed,  sings  to  the  tree  of  the  Cross  : 

O  lovely  tree,  whose  branches  wore 
The  royal  purj^le  of  His  gore  ; 
How  glorious  does  thy  body  shine. 
Supporting  members  so  divine  ! 

St.  Ignatius  bids  us  pray  "for  sorrow  with  Christ  filled  with  sorrow, 
to  be  bruised  with  Christ  bruised  ;  to  beg  for  tears,  for  interior  grief 
at  the  remembrance  of  the  excessive  torments  that  Christ  endured 
for  us. "  Where  may  our  hard,  stony  hearts  be  more  readily  softened 
and  transported  with  love  and  gratitude,  with  grief  and  compunction, 
with  constant  sorrow  for  sin,  than  on  Calvary  at  the  sight  of  the 
Cross  upon  which  our  Saviour  shows  to  us  poor,  lost  creatures  a  love 
that  shrinks  from  no  sacrifice,  that  knows  no  measure  and  no  bounds? 
"Is  the  Cross  with  our  dying  Lord  upon  it  anything  else  than  the 
open  book  of  our  sins  ?  Is  not  Christ  He  that  knew  no  sin,  but  was 
made  by  God  sin  for  us,  as  says  the  Apostle  ?  (2  Cor.  5,  21.)  Alas! 
if  I  open  this  book  of  the  Cross,  I  read  therein  all  my  transgressions  ! 
On  beholding  the  pierced  hands,  I  recognize  all  my  perverse  actions  ; 
if  I  look  upon  the  transfixed  feet,  I  think  on  the  evil  ways  in  which 
I  have  strayed  ;  if  I  glance  upon  this  body  become  one  wound,  I 
have  before  me  all  my  effeminacy,  all  my  sensuality  ;  do  I  consider 
the  thorn-crowned,  bleeding  brow,  it  is  a  fearful  mirror  of  my  vanity, 
of  my  sinful  ambition  ;  and  this  Heart  transpierced  by  the  lance  — 
ah  !  it  denotes  my  want  of  love  and  my  unfaithfulness  toward  God, 
my  hardheartedness  and  impatience,  my  implacability  towards  my 
neighbor  !"  ^  "Our  Lord  bore  our  sorrows  and  endured  our  pains'* 
on  the  Cross  —  and  yet  His  boundless  love  is  returned  with  cold- 
ness and  indifference,  with  ingratitude  and  outrages  of  all  kinds : 
this  pains  and  wounds  His  Heart  a  thousand  times  more  bitterlv  than 
all  the  sufferings  of  His  passion.  This  should,  moreover,  impel  us 
to  compensate  and  atone  for  the  despised  love  of  our  Redeemer,  by 
gratefully  considering  and  honoring  the  immensity  of  His  sufferings, 
by  which  we  bring  sweetest  consolation  to  His  Heart. 

But  why  this  excess  of  suffering  and  misery,  of  humiliation  and 
abandonment,  of  blood  and  wounds  ?  ^     All  this   was  by  no  means 

1  Molitor,  Das  Gleichniss  von  den  klugen  und  thorichten  Jungfrauen,  p.  97. 

2  Dolor  passionis  Christi  inter  ceteros  dolores  et  passiones  fuit  acerbissinius 
et  acutissimus.  Et  hoc  patet,  si  ilia  considereutur,  quae  doloris  passionem  acer- 
biorem  reddunt.  Haec  autem  sunt  tria,  videlicet  causa  passionis  et  modus  patiendi 
et  conditio  patientis.  —  Si  consideretur  causa,  ob  quam  Christus  passus  est,  fuit  in 
eo  doloris  afflictio  magna.  Non  enim  patiebatur  pro  culpa  propria,  imo  pro  aliena  ; 
non  pro  amicis  tantum,  sed  etiam  pro  iuimicis,  et  etiam  pro  his,  quos  videbat  in- 
gratos.  —  Si  autem  consideretur  modus  patiendi,  fuit  in  eo  passio  doloris  acerbior, 
tum  propter  generalitatem,  quia  in  omnibus  membris  affligebatur,  turn  etiam  propter 
continuitatem,  quia  suspendium  ejus  continuabatur,  et  clavi  adeo  affligebant  pen- 
dentem,  sicut  afflixerunt,  quando  manus  ejus  et  pedes  confodiebantur,  in  quibus 


58  /•  Dogmatical  and  Ascetical  Part. 

necessaty  to  pay  the  full  price  of  redemption  ;  the  slightest  suffering, 
each  single  tear,  each  single  step  and  grief  and  sigh  of  our  Saviour 
sufficed,  since  all  His  acts  and  sufferings  were  of  infinite  value  on 
account  of  the  infinite  dignity  of  His  person,  and,  consequently,  they 
were  infinitely  meritorious  and  propitiatory  before  God.  —  And  yet 
our  Lord  poured  out  His  precious  blood  in  streams  and,  so  to  speak, 
lavishly  in  the  seven  adorable  mysteries,  namely,  of  the  Circum- 
cision, the  Agony,  the  Scourging,  the  Crowning  with  Thorns,  the 
Way  of  the  Cross,  the  Crucifixion,  the  Transpiercing  of  His  Sacred 
Heart !  ^  This  He  did  through  love  of  God  and  man  ;  for  in  what  is 
the  Divine  ]\Iajesty  more  greatly  and  splendidly  glorified,  the  sal- 
vation of  mankind  more  powerfully  and  efficaciouly  accomplished, 
than  by  a  sacrifice  so  sorrowful,  so  bitter  and  painful  as  the  one 
the  Son  of  God  consummated  on  the  Cross  ?  The  greatest  mystery 
of  God  and  Christ  (i  Cor.  2,  7;  Eph.  3,  4),  that  is,  the  work 
of  redemption,  was  in  every  detail  to  be  perfect  as  a  miracle  of 
divine  power,  wisdom  and  love  ;  and,  in  effect,  it  is  so  profound, 
so  glorious  and  so  bountiful,  that  even  the  angels  desire  to  con- 
template it  (i  Peter  i,  12).  Yes,  during  the  long  ages  of  eternity, 
it  will  be  for  angels  and  for  man  a  subject  of  unfailing  contem- 
plation aud  never  ending  adoration,  —  a  subject  in  the  meditation 
of  which  all  the  blessed  spirits,  with  ecstatic  jubilation  and  rever- 
ential awe,  with  ever  fresh  admiration,  will  be  forever  immersed  and 
lost.  Hence  the  Church,  on  the  holy  night  of  Easter,  sings  in  trans- 
port of  joy:  0  mira  circa  nos  tuae  pietatis  clignatio!  0  inaestima- 
hiJis  cUlecUo  caritatis!  Ut  senmm  redimeres,  Filium  tradidisti!  — 
*'0  wonderful  condescension  of  Thy  goodness  to  us,  O  God!      O 

maxima  erat  afflictio  propter  nervos  et  musculos  ibidem  concurrentes,  in  quibus 
praecipue  viget  sensus.  —  Si  autem  consideretur  qualitas  sive  conditio  patientiSy 
maxima  erat  afflictio  propter  maximam  complexionis  aequalitatem  et  propter  sensus 
vivacitatem.  Unde  quia  nullus  potuit  ei  aequari  nee  in  aequalitate  complexionis, 
nee  in  vivaeitate  sensus,  dolor  illius  omnium  dolorum  fuit  acutissimus.  —  Et  idco 
rationes,  quae  hoc  ostendimt,  conctdamus,  et  ei  gratias,  quantas  possumus  et  stipra 
quam  possumus,  referamus  si  quo  modo  donetur  7iobis ,  ut  tarn  graviter patienti  com-  ^ 
patiamur  (S.  Bonav.  Ill,  dist.  16,  a.  1,  q.  2;.  —  In  Christo  patiente  fuit  verus  dolor 
et  sensibiliSy  qui  causatur  ex  corporali  nocivo,  et  dolor  interior,  qui  causatur  ex 
apprehensione  alicujus  nocumenti,  qui  tristitia  dicitur.  Uterque  autem  dolor  in 
Christo  fuit  maximus  inter  dolores praeseiitis  vitae  (S.  Thom.  3,  q.  46,  a.  6). 

1  Christus  pro  nobis  sanguinem  suum  fudit  piissime,  plenissime  et  acerbissime. 
Piissime  fudit,  si  consideretur  causa  :  nam  causa  effusionis  sui  pretiosi  sanguinis 
fuit  piissima,  quia  ipsum  fudit  ex  charitate  ferventissima,  ex  qua  voluntarie  pro 
nobis  pati  voluit.  .  .  .  Plenissime  fudit,  si  consideretur  mensura:  quia  totum 
sanguinem  effudit,  ita  ut  unica  gutta  in  eo  non  remaneret.  .  .  .  Acerbissime  fudit, 
si  consideretur  natura:  nam  quanto  natura  et  complexio  est  nobilior  et  delicatior, 
taiito  est  suae  laesionis  perceptibilior,  et  per  consequens  poena  iiiflicta  et  ejus  sensi- 
bilitas  est  acerbior ;  sed  constat,  quod  complexio  corporis  Christi  fuit  delicatissima, 
quia  Spiritus  Sancti  artificio  de  Virginis  sanguine  formata,  et  ergo  sui  sanguinis 
effusio  et  poenaruni  illatio  fuit  acer1)issima,  et  ideo  dicit :  Attendite  (sc.  mentaliter) 
et  viflete  (sensibiliter),  si  est  dolor  similis,  sicut  dolor  mens  —  quasi  diceret:  Nou 
(Ludolph.  de  Saxon.  Vita  Jesu  Christi,  II,  cap.  64,  n.  16;. 


8.     The  Fruits  of  the  Sacrifice  of  the  Cross.  59 

inestimable  favor  of  love  !  To  redeem  the  slave,  Thou  didst  give 
Thy  Son!"  "O  Eternal  Wisdom!"  —  exclaims  Blessed  Henry 
Suso  —  "I  realize  perfectly  that  whoever  desires  a  great  reward  and 
eternal  salvation,  exalted  science  and  profound  wisdom,  whoever 
would  be  equal  in  love  and  sorrow,  have  perfect  security  from  all 
evil  and  desire  to  taste  Thy  bitter  passion  and  receive  supernatural 
sweetness,  must  keep  and  bear  Thee,  O  Crucified  Jesus,  at  all  times 
before  the  eyes  of  his  soul,  beholding  himself  therein  as  in  a  mirror, 
so  as  to  regulate  his  life  according  to  Thine.  Ah  I  loving  Lord, 
draw  me,  by  means  of  love  and  suffering,  from  all  the  world  to  Thee 
and  to  Thy  Cross  ;  penetrate  me  most  intimately  with  Thy  Cross,  so 
that  my  soul  may  enjoy  Thee  in  all  Thy  glory !'' 

8.     The  Fruits  of  the  Sacrifice  of  the  Cross. 

The  Cross  is,  as  Holy  Church  sings  in  her  Passion  chant,  "a 
tree  beautifully  adorned,  environed  with  light,  a  noble  tree,  selected 
from  all  trees,  no  forest  produces  its  equal  in  foliage,  blossom  and 
fruit."  The  noble  tree  (arbor  nohilis)  of  the  Cross  was  besprinkled 
with  the  blood  that  gushed  forth  from  the  body  of  the  Lamb  ;  hence 
its  branches  are  full  of  blossoms  of  grace  and  fruits  of  life  —  and  its 
foliage,  which  neither  withers  nor  falls,  avails  for  the  salvation  of 
nations.  ^  The  manifold,  blessed  fruits  of  the  noble  tree  of  the 
Cross,  "to  which  was  granted  the  privilege  of  touching  members 
so  holy,  of  bearing  the  ransom  of  the  world,''  should  now  be  con- 
sidered in  all  their  details. 

I.  The  glory  of  redemption  by  the  Cross  is  to  the  angels  a 
myster}^  as  attractive  as  it  is  impenetrable,  hence  we  may  conclude, 
the  fruits  of  redemption  must  be  immeasurably  rich  and  precious. 
JEcce  lignum  crucis!  Behold  the  Cross  —  what  a  sacrifice  is  there 
presented  I  Whose  body  is  thereon  immolated  !  Whose  blood  is 
there  poured  out  I  Whose  life  is  thereon  offered  up  I  It  is  the  body, 
the  blood,  the  life  of  the  God-]\Ian  —  therefore  the  most  magnificent 
sacrificial  offering  that  may  be  conceived.  This  infinitely  precious 
sacrifice  is  presented,  after  the  most  perfect  manner,  in  the  most  per- 
fect sentiments,  by  the  infinitely  exalted  sacrificing  Priest,  Jesus 
Christ,  upon  the  altar  of  the  Cross,  to  the  Most  High  for  the  sal- 
vation of  the  whole  world.  Therefore,  inestimable,  infinitely  rich 
must  be  the  treasure  of  grace  and  salvation  purchased  at  so  great 
and  so  dear  a  price,  at  the  price  of  such  a  sacrifice.  —  In  fact,  through 
Christ's  blood  we  have  not  merely  redemption  from  all  sin  and 
punishment,  but  also  the  fulness  and  superabundance  of  all  the  gifts 
of  grace  (Eph.  i,  8 — lo)  ;  by  Christ's  death  God  has  not  only  res- 
cued us  from  the  power  of  darkness,  but  yet  more,  translated  us  to 
the  kingdom  of  His  beloved  Son  and  made  us  worthy  to  participate 
in  the  heritage  of  the  saints  in  light  (Col.  i,  12 — 13).  Through 
Christ  we  have  "fulness  of  grace^  and  gifts"  (Rom.  5,  15)  ;  for 
"where    sin   abounded,    grace    did   more    abound"    ^'Rom.  5,    20). 

^    Folia  ligni  ad  sanitatem  gentium.     (Apoc.  22,  2.) 


60  /.  Dogmatical  and  Ascetical  Part, 

*'Througli  Christ's  unspeakable  clemency,  we  have  received  more 
and  greater  gifts  than  we  had  lost  by  the  envy  of  the  devil.  For 
those  whom  the  wicked  foe  had  driven  from  the  happiness  of  their 
original  abode,  with  them  the  Son  of  God  has  incorporated  Him- 
self and  placed  them  at  the  right  hand  of  the  Father."^  From 
the  dnst,  from  the  depth  of  misery  God  has  raised  us  and  placed 
lis  by  the  side  of  the  angels  ;  He  has  elevated  us  to  a  height, 
dignity  and  glory  which  the  heart  of  man  could  neither  have  con- 
ceived nor  desired.  Thus  has  God,  "who  is  rich  in  mercy,  for  His 
exceeding  charity  wherewith  He  loved  us,  even  when  we  were 
dead  in  sins,  quickened  us  together  in  Christ  (by  whose  grace  we 
are  saved),  and  has  raised  us  up  together  and  has  made  us  sit 
together  in  the  heavenly  places  through  Christ  Jesus,  that  He  might 
show  in  the  ages  to  come  the  abundant  riches  of  His  grace  {ahun- 
clantes  divltias  (jratiae  siiae)^  in  His  bounty  toward  us  in  Christ 
Jesus"  (Eph.  2,  4 — 7).  —  What  is  the  frightful  abyss  of  misery 
and  wretchedness  from  which  we  have  been  delivered  by  the  Sacri- 
fice of  the  Cross?  And  what  are  the  heavenly  gifts  with  which 
God,  in  Christ,  has  blessed  us,  according  to  the  riches  of  His  grace 
which  has  been  imparted  to  us  in  superabundance  {secundum  divi- 
tias  gratiae  tiiae,  quae  sniper abimdavit  in  nobis)?     (Eph.  i,  3 — 8). 

2.  By  the  fall  of  our  first  parents,  the  entire  human  race  was 
plunged  into  the  deepest  and  most  deplorable  misery  ;  sin  with  its 
bitter  consequences,  like  a  crushing  weight,  lay  heavy  upon  the 
children  of  Eve,  banished  from  Paradise.  They  were  spiritually 
dead,  that  is,  they  were  deprived  of  the  supernatural  life  of  grace 
and  had  forfeited  eternal  happiness  ;  hence,  of  themselves,  they 
were  absolutely  incapal)le  of  rendering  satisfaction  for  sin  and  its 
punishment  and  of  propitiating  the  divine  justice  —  they  were  also 
just  as  little  capable  of  regaining  and  meriting  the  lost  grace  of 
being  children  of  God  and  heirs  to  heaven.  Without  the  mercies 
of  the  Lord,  nothing  would  have  remained  for  man  to  do  but  to  pass 
from  the  distressing  sufferings  and  trials  of  time  into  the  hopeless 
pains  and  torments  of  eternity.  This  lamentable  state  in  which 
man,  full  of  concupiscence,  infected  with  sin,  was  subject  to  tempo- 
ral and  eternal  punishment,  is  justly  considered  and  represented  in 
Scripture  as  a  hard  slavery  under  the  tyrannical  dominion  of  Satan. 

From  all  these  evils,  Christ  redeemed  poor,  unfortunate  hu- 
manity by  the  sacrifice  of  His  life  ;  He  rendered  on  the  Cross  not 
only  ample  satisfaction  for  all  the  sins  of  the  world,  but  also  re- 
gained and  merited  for  us  all  the  gifts  of  grace.  His  passion  and 
death  possessed  atoning  and,  at  the  same  time,  meritorious  power 
and  efficacy.  By  the  treasure  of  satisfaction  and  merit  comprised  in 
the  vSacrifice  of  the  Cross,  Christ  paid  for  us  to  the  divine  justice  so 
glorious  a  ransom  that  God  delivered  us  from  the  slavery  of  Satan 
and  reinstated  us  as  His  children. 

3.  Jesus  Christ  suffered  and  died  in  order  to  render  satisfaction 


^     St.  Leo,  First  Sermon  on  tlie  Lord's  Ascension. 


8.   The  Fruits  of  the  Sacrifice  of  the  Cross,  61 

for  the  sins  of  the  world  :  —  how  is  this  to  be  more  clearly  under- 
stood? Whoever  is  in  the  state  of  sin  has  not  only  incurred  a  debt, 
but  is,  moreover,  liable  to  punishment  ;  for  in  sin  guilt  and  punish- 
ment {culpa  et poena)  are  distinct.  Both  are  evils  that  press  upon 
sinful  man  and  separate  him  from  God  ;  man  laden  with  guilt  and 
deserving  of  punishment,  is  a  stranger  to  God  and  remains  at  a  dis- 
tance from  Him,  since  God's  anger  and  displeasure  are  resting  upon 
him.  If  these  evils  —  guilt  and  punishment  —  are  to  be  removed 
from  man,  if  sin  is  to  be  utterly  efiaced,  a  commensurate  satisfaction 
must,  before  all,  be  presented  to  the  divine  justice.  Now,  in  what 
does  satisfaction  for  sin  and  punishment  consist,  and  in  what  degree 
has  Christ  rendered  it  by  the  sacrifice  of  His  passion  and  death? 

a)  When  man  sins  he  offends  God,  that  is,  he  violates  the  rights 
of  God,  he  does  God  an  injustice  by  refusing  to  Him  due  honor  and 
submission,  dishonors  the  supreme  majesty  of  God,  despises  His  in- 
finite goodness.  This  places  him  in  a  state  of  guilt,  that  is,  he 
thereby  becomes  an  object  of  the  divine  displeasure  and  anger  —  an 
enemy  of  God  (Rom.  5,  10).  How  can  and  how  should  this  guilt 
be  atoned  for,  that  is,  how  can  and  how  should  be  repaired  the  out- 
rage offered  to  God  by  the  contempt  of  the  honor,  esteem  and  love 
due  to  Him  —  and  consequently,  in  what  manner  can  and  should 
God's  displeasure  be  overcome?  To  effect  this,  there  is  required 
such  a  voluntary  act,  that  is,  an  action  or  a  suffering,  that  honors 
the  offended  majesty  of  God  as  much  as,  or  even  more  than,  sin  has 
displeased  Him.  ^  Satisfaction,  therefore,  reconciles  man  with  an 
offended  God,  that  is,  it  causes  God  to  lay  aside  His  anger  and  to 
be  ready  to  forgive  the  guilt.  Satisfaction  for  the  guilt,  conse- 
quently, is  a  mark  of  honor,  or  rather  it  is  a  restitution  of  honor  ; 
accordingly,  a  good  work  will  answer  the  object  of  satisfaction  so 
much  the  better  the  more  it  is  calculated  to  honor  and  glorify  God. 
This  is  the  case  most  especially  in  sacrifice,  since  it  is  the  principal 
act  of  religion.  —  From  what  has  been  said,  it  is  evident  how  far 
and  how  exceedingly  proper  the  Sacrifice  of  the  Cross  of  Christ  was 
to  effect  the  atonement  demanded  by  the  debt  of  sin.  ^ 

Since  Christ,  through  love  and  obedience  to  His  Father,  drained 
the  bitter  chalice  of  His  passion  and  underwent  the  agony  of  death 
for  us,  He  offered  to  God  something  far  greater  and  more  precious 
than  was  required  to  counterpoise  all  the  offences  that  the  sinful 
human  race  had  committed  and  are  still  committing  against  Him  ; 
hence  God  received  far  more  joy  and  pleasure  in  the  infinitely  pre- 
cious propitiatory  Sacrifices  of  the  Cross  than  the  pain  and  dis- 
pleasure He  experienced  from  all  the  sins  of  mankind.     Jesus  was 


1  Ille  propria  satisfacit  pro  offensa,  qui  exhibet  offenso  id,  quod  aeque  vel 
magis  diligit,  quam  oderit  offensam     (S.  Thorn.  3,  q.  48,  a.  2). 

2  Morte  sua  quippe  uno  verissimo  sacrificio  pro  nobis  oblato,  quidquid  culpa- 
rum  erat,  unde  nos  principatus  et  potestates  (the  powers  of  hell)  ad  luenda  sup- 
plicia  jure  detinebant,  purgavit,  abolevit,  exstinxit  (S.  August.,  De  Trinit.,  1.  4, 
c.  13,  n.  17). 


62  /•  Dogmatical  and  Ascetical  Part. 

obedient  to  His  Father  unto  death  —  even  nnto  the  death  of  the 
Cross  (Phil.  2,8),  and  this  His  perfect  obedience  amply  compen- 
sated for  the  disobedience  of  sinfnl  man.  How  conld  the  honor  of 
which  God  was  deprived  by  onr  sins  be  more  worthily  restored  than 
was  done  on  the  Cross?  Infinitely  great  are  the  honor  and  adora- 
tion offered  to  the  trinne  God  by  the  bloody  self-immolation  of  the 
Savionr.  God's  inviolable  majesty  and  holiness  are  there  displayed 
in  the  clearest  light,  inasmnch  as  to  acknowledge  and  propitiate 
them,  the  nnspeakably  perfect  hnmanity  of  Christ  was  offered,  that 
is,  destroyed  and  dissolved.  By  the  voluntary  surrender  of  His 
precious  life  to  the  death  of  the  Cross,  the  God-man  offered  infinite 
honor  and  glory  to  the  Most  High,  in  order  to  efface  the  insults  and 
imiominies  with  which  men  had  offended  and  continue  to  offend  the 
divine  jMajesty. 

b  )  With  the  guilt  of  sin  punishment  is  inseparably  connected  : 
and  as  long  as  the  guilt  exists  it  deserves  punishment.  —  ]\Ian  laden 
with  sin  is  a  child  of  wrath  (Eph.  2,3),  subject  to  divine  justice,  — 
consequently,  condemned  to  be  punished  for  the  sin  committed  in 
proportion  to  the  guilt  incurred,  that  is,  to  be  humbled  and  afflicted. 
This  punishment  is  either  to  be  undergone  {satisjyassio)^  or  the  re- 
mission of  it  may  be  obtained  by  satisfaction  (satisfactio  iiro poena). 
—  Satisfaction  takes  the  place  of  the  punishment  to  be  undergone 
and  remits  it ;  the  punishment  must  needs  be  compensated  for  by  an 
equivalent  voluntary  service.  Good  works,  in  so  far  as  they  are 
painful  and  laborious,  are  most  suitable  to  this  end;  for  the  voluntary 
performance  of  something  hard  and  difficult  is  especially  well  adapt- 
ed to  supply  the  pain  and  humiliation  inseparably  connected  with 
every  punishment.  —  Now,  inasnnich  as  in  sacrifice  the  offering  is 
destroyed  and  annihilated,  sacrifice  is  most  evidently  endowed  with 
the  power  of  satisfying  for  punishment  and  is,  therefore,  most  pe- 
culiarly fitted  to  supply  for  the  punishment  and  merit  its  remission. 

If  we  keep  this  in  view,  it  will  become  evident  to  us  why  the 
punishment  of  sin,  which  weighs  heavily  on  mankind,  cannot  be 
more  perfectly  compensated  for  and  removed  than  by  the  propitia- 
tory sacrifice  of  the  Cross.  What  can  be  more  painful  and  humiliat- 
ing than  to  die  on  a  cross  between  two  thieves?  There  our  Saviour, 
who  is  innocence  and  holiness  itself,  was  immersed  in  a  flood,  in  an 
abyss  of  pain  and  humiliation  :  a  most  bitter  ocean  of  suffering 
raged  around  Him.  From  the  soles  of  His  feet  to  the  crown  of  His 
head,  His  most  pure  body  was  but  one  wound  ;  covered  with  blood, 
cruelly  scourged  and  bruised,  He  hangs  as  a  victim  on  the  stake  of 
the  Cross.  In  this  manner  has  He  borne  "our  sorrows  ";  thus  has 
He  suffered  and  expiated  what  we  had  deserved  and  what  we  should 
have  undergone.  ^ 


^  It  would  be  incorrect  to  say  that  Christ,  the  Innocent  One,  has  been  literally 
punished  or  chastised  for  us  guilty  men  ;  for  His  sufferings  and  death  were  no 
satispassio,  that  is,  an  involuntary  undergoing  of  the  punishment  inflicted,  as  for 
example,  we  say  of  the  souls  in  purgatory,  that  they  have  sufficiently  satisfied 
{sail spa tiufttur),  but  it  was  a  real  satisfactio  pro  poc7ia,  that  is,  a  voluntary  pen- 


8.   The  Fruits  of  the  Sacrifice  of  the  Cross.  63 

Christ  has,  therefore,  by  His  sacrifice  on  the  Cross  rendered 
satisfaction  for  us:  this  satisfaction  has  removed  God's  displeasure, 
that  is,  it  has  effaced  all  the  debt  of  sin  —  and  satisfied  all  the  re- 
quirements of  divine  justice,  that  is,  it  has  delivered  us  from  all  the 
punishment  of  sin.  The  sacrificial  death  of  Christ  has  once  more 
reconciled  us  with  God  offended  by  sin,  that  is,  it  has  effected  this 
boon  that  we  are  no  longer  objects  of  the  divine  displeasure  and 
wrath  —  and  that  God,  on  His  part,  is  prepared  to  remit  our  debt 
and  punishment.  Thus  we  have,  through  the  blood  of  the  Saviour, 
redemj^tion  and  remission  of  sins  (Hph.  i,  7).  "Jesus  Christ  has 
loved  us  and  washed  us  from  our  sins  in  His  blood"  (Apoc.  i,  5). 
This  was  accomplished  when  Christ  concluded  peace  and  reconciled 
us  to  God  by  the  cross,  killing  the  enmities  in  Himself  (Eph.  2, 
15 — 16),  that  is,  by  the  sacrifice  of  His  life.  Yes,  "for  when  we 
were  enemies,  we  were  reconciled  to  God  by  the  death  of  His  Son" 
(Rom.  5,  10).  And  thus  by  the  blood  of  the  Cross  it  was  brought 
about  that  all  are  united  in  peace  in  heaven  and  upon  earth   (Col. 

4.  In  addition  to  and  after  our  reconciliation,  the  other  chief 
fruit  of  the  tree  of  the  Cross  is  our  restoration  to  grace.  The  sacri- 
ficial death  of  Christ  had  not  merely  the  character  of  atonement,  it 
was,  at  the  same  time,  in  the  highest  degree  meritorious.  ^  Christ 
by  His  death  on  the  Cross  obtained  for  us  not  only  forgiveness  of 
sins,  but  also  superabundance  of  life  (John  10,  10)  and  entrance 
into  the  sanctuary  of  heaven  (Heb.  10,  19).  He  restored  the  king- 
dom of  God,  the  supernatural  order  of  grace.  It  is  to  the  redeeming 
death  of  Christ  that  we  owe  all  and  every  grace  we  receive  from 
God  —  the  grace  of  prayer,  the  vocation  to  the  true  faith,  victory 
over  temptations,  conversion  of  the  heart,  the  observance  of  the 
Commandments  and  final  perseverance.  To  each  of  these  graces 
there  is  attached,  so  to  speak,  a  drop  of  the  Precious  Blood  of  Christ; 
for  at  the  price  of  His  blood  has  He  purchased  all  graces  for  us  — 
from  the  first  enlightening  of  the  understanding  and  the  least  mov- 
ing of  the  will  to  the  consummation  of  the  glory  of  heaven.  Christ 
has  merited  for  us  not  only  the  plenitude  of  actual  graces,  but  also 
sanctifying  grace,  the  infused  virtues,  the  gifts  and  fruits  of  the 
Holy  Ghost,  the  heavenly  transfiguration  of  soul  and  bod}^  —  in 
short,  the  whole  glory  of  grace  of  the  children  of  God,  which  here 
below  is  concealed,  but  which  hereafter  shall  shine  with  unending 

ance,  undertaken  and  suffered  out  of  pure  love,  which  outweighed  our  punishment 
and,  consequently,  obtained  for  us  its  full  remission.  In  this  sense  have  the  words 
of  the  Prophet  to  be  understood :  "The  chastisement  of  our  peace  was  upon  Him'' 
{discipiina  pacis  nostrae  super  eum  —  Is.  53,  5). 

^  To  merit  is  to  acquire  by  some  act  a  right,  a  claim  to  recompense,  that  is, 
to  a  good  which  must  in  strict  justice  be  given  as  a  reward.  While  satisfaction 
(satisfactio)  blots  out  and  removes  guilt,  that  is,  acquires  a  claim  to  pardon  and 
imparts  to  merit  (meritum)  a  right  to  reward.  One  and  the  same  good  work  has, 
under  different  aspects  indeed,  —  both  a  satisfactory  and  a  meritorious  power  (vis 
satisfactoria  et  meritoria). 


64  /.  Dogmatical  and  Ascetical  Part. 

brightness.  The  inexhaustible  treasure  of  grace,  the  riches  of 
heavenly  blessings,  the  establishment  of  the  Church  and  its  endow- 
ment with  all  the  gifts  and  means  of  salvation,  are  fruits  that  pro- 
ceed from  the  tree  of  the  Cross.  Thus  has  God,  through  the  merits 
of  Christ,  presented  us  wnth  the  greatest  and  most  precious  promises 
(2  Peter  i,  4).  Filled  with  holy  joy  and  gratitude,  the  Prince  of 
the  Apostles  thus  exultingly  exclaims:  ^'Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  according  to  His  great  mercy 
has  regenerated  us  into  a  lively  hope,  by  the  resurrection  of  Jesus 
Christ  from  the  dead  —  unto  an  inheritance  incorruptible  and  un- 
defiled,  and  that  cannot  fade,  reserved  in  heaven  for  you"  (i  Peter, 

5.  By  His  atoning  and  meritorious  sacrificial  death,  Christ 
rendered  for  us  all  that  God,  according  to  the  rigor  of  His  justice, 
required  in  order  to  bestow  upon  us  remission  of  all  the  guilt  of  sin 
and  its  punishment,  and  favor  us  anew  with  His  special  benevolence 
and  good  pleasure,  in  consequence  of  which  we  are  His  children  and 
heirs  of  heaven.  — This  salvation  through  Christ  is  frequently  called 
redemption  in  Scripture^ ;  there  we  read  that  we  were  purchased  or 
ransomed  by  the  blood  of  Christ.  Regarded  in  this  light,  the  merit 
and  satisfaction  of  the  Sacrifice  of  the  Cross  constitutes  the  ransom 
required  by  God  and  paid  by  Christ  that  we  might  be  freed  from  the 
bondage  of  Satan.  God  accepted  the  ransom  that  Christ,  from  the 
superabundance  of  His  love,  offered  for  us,  as  a  full  payment  for  our 
enormous  debt,  and  thus  broke  the  chains  of  slavery  in  which  we 
were  groaning,  and  restored  us  again  to  the  freedom  of  the  children 
of  God.  ^  *'That  great  dragon  was  cast  out,  the  old  serpent  who 
seduceth  the  whole  world"  (Apoc.  12,  9);  he  had  arrogated  to  him- 
self dominion  over  fallen  man,  God  permitting  it  as  a  just  punish- 
ment for  sin.  The  devil  exercised  his  tyranny  over  men,  inasmuch 
as  he  tormented  and  oppressed  them  by  a  thousand  snares  and  temp- 
tations, by  the  fear  of  death  and  of  the  torments  of  hell.  Then 
Christ  came  to  destroy  the  works  of  the  devil,    (that  is,  sin  and 

^  Redemptio,  XiJrpwo-is,  dTroXi^rpwcris,  means  loosening,  freedom  from  sin  and  its 
consequences  or  from  the  slavery  of  the  devil  —  and,  in  so  far  as  is  done  by  paying 
the  ransom,  means  ransoming.     (Cf.  S.  Thom.  3,  q.  48,  a.  4.  —  q.  49,  a.  2.) 

2  Per  peccatum  dupliciter  homo  obligatiis  erat :  PrUno  quidem  servitute  pec- 
cati  (John  8,  34.  —  2  Petr.  2,  19).  Quia  igitur  diabolus  hominem  superaverat,  iu- 
ducendo  eum  ad  peccatum,  homo  servituti  diaboli  addictus  erat.  —  Secundo  quan- 
tum ad  reatum  poenae,  quo  homo  erat  obligatus  secundum  Dei  justitiam,  et  hoc  est 
etiam  servitus  quaedam  ;  ad  servitutem  enim  pertinet,  quod  aliquis  patiatur  quod 
non  vult,  cum  liberi  hominis  sit  uti  se  ipso  ut  vult.  Quia  igitur  passio  Christi  fuit 
sufficiens  et  superabundanssatisfactio  pro  peccato  et  reatu  poenae  generis  liumani, 
ejus  passio  fuit  quasi  quoddam  prctitiDi^  per  quod  liberati  sunms  ab  utraque  obli- 
gatione.  Nam  ipsa  satisfactio,  qua  quis  satisfacit  sive  pro  se  sive  pro  alio,  pretium 
quoddam  dicitur,  quo  se  ipsum  vel  alium  redimit  a  peccato  et  a  poena  (Dan.  4,  24). 
Christus  autem  satisfecit  non  quidem  pecuniam  dando  aut  aliquid  liujus  modi,  sed 
dando  id  quod  fuit  maximum,  se  ipsum  sc.  pro  nobis.  Et  ideo  passio  Christi  dici- 
tur esse  nostra  redemptio  (S.  Thomas  3,  q.  48,  a.  4). 


8.    The  Fruits  of  the  Sacrifice  of  the  Cross.  65 

deatli)  (i  John  3,  8),  and  to  cast  out  the  prince  of  this  world  (John 
12,  30).  By  the  Sacrifice  of  the  Cross  He  vanquished  and  subjugat- 
ed the  prince  of  darkness  ;  hence  the  apostle  says:  "Through  death, 
He  destroyed  him  who  had  the  empire  of  death,  that  is  to  say,  the 
devil,"  and  by  His  death  "delivered  them  who,  through  fear  of 
death,  were  all  their  life-time  subject  to  slavery"  (Heb.  2,  14 — 15J. 
"If,  when  the  Israelites  went  out  of  Egypt,  the  blood  of  the  lamb 
became  the  restoration  of  freedom,  and  the  day  upon  which  the  im- 
molation of  the  victim  disarmed  the  ano^er  of  the  avenorino:  Andrei, 
became  a  great  and  holy  feast,  how  much  more  should  Christian 
nations  rejoice,  for  whom  the  Almighty  Father  hath  'spared  not 
even  His  own  son,  but  delivered  Him  up  for  us  all'  (Rom.  8,  32), 
that  in  the  death  of  Christ  we  might  have  the  true  Pasch  and  the 
sole  and  peculiar  sacrifice  (shif/ulare  sacrificium),  by  which  not 
one  nation  alone  was  delivered  from  the  bondage  of  Pharaoh,  but  the 
entire  world  was  suatched  from  the  captivity  of  Satan."  ^ —  Christ's 
dominion  over  Satan  is  beautifully  expressed  by  the  Church  at  the 
solemn  Blessiug  of  the  Palms,  when  she  prays  as  follows:  "The 
Palms  represent  the  coming  triumph  of  the  Lord  over  the  prince  of 
death ;  and  the  olive  branches  proclaim  the  advent  of  a  spiritual 
unction.  For  that  pious  multitude  (which  went  forth  to  meet  the 
Redeemer)  knew  even  then,  that  these  things  signified,  that  the 
Saviour,  compassionatiug  the  miseries  of  all  mankind,  was  to  com- 
bat with  the  prince  of  death,  and  to  triumph  over  him  by  His  own 
death.  Hence  it  was,  that  they  offered  Him  such  gifts  (palm  and 
olive  branches)  as  would  declare  both  the  triumph  of  His  victory 
and  the  riches  {pingaedo)  of  His  mercy.  Therefore,  the  multitude 
go  out  to  meet  the  Redeemer  with  flowers  and  palms,  and  pay 
worthy  homage  to  the  triumphant  conqueror  ;  the  nations  proclaim 
the  Son  of  God  with  their  tongues  ;  and  their  voices  rend  the  skies 
in  praise  of  Christ :  Hosanna  in  the  highest !" 

As  Jesus  Christ,  "the  Lion  of  the  tribe  of  Juda"  (Apoc.  5,  5), 
has  conquered  the  powers  of  death  and  hell.  He  has  also  obtained 
for  us  the  grace  "to  be  strong  and  to  overcome  the  wicked  one" 
(i  John  2,  14),  "and  to  be  victorious  over  the  dominion  of  death, 
so  as  to  participate  in  the  glorious  resurrection  with  the  Lord  of 
life."  2  Hence  we  praise  the  Lord  who  has  visited  His  people  and 
wrought  their  redemption,  that  we,  being  delivered  from  the  hand 
of  our  enemies,  may  serve  Him  without  fear,  in  holiness  and  jus- 
tice all  the  days  of  our  life  (Luke  i,  68 — 75). 

6.  The  whole  work  of  redemption  is  an  incomprehensible 
achievement  of  divine  love  and  mercy.  Do  not  the  goodness  and 
humanity  of  God  shine  most  brightly  therein  ?  The  Eternal  Son  of 
God  descended  from  the  kingdom  of  imperishable  glory  to  our 
earth,  in  order  here  amid  brambles  and  stones  to  seek  the  lost, 
weary,  wounded  sheep  and  lead  them  back  to  eternal  bliss.     With 

^    St.  Leo,  Ninth  Discourse  on  the  Lord's  Passion. 
2    Orat.  in  bened.  Palm. 


QQ  I.  Dogmatical  and  Ascetical  Part. 

a  heavenly  self-sacrificing  love  He  gave  His  life  to  refresh  all  that 
are  weary  and  bnrdened,  to  soothe  every  sorrow,  to  pour  oil  and 
wine  into  every  wound,  to  remove  the  sting  of  death  and  the  terror 
of  the  grave  —  in  a  word,  to  free  us  from  all  evil  and  to  bestow 
upon  us  every  good.  —  This  freedom  from  all  suffering  and  this 
enjoyment  of  every  happiness  will  not,  of  course,  be  granted  to  us 
here  below,  but  in  eternity,  in  the  land  of  the  living,  where  God 
shall  wipe  away  all  tears  from  our  eyes,  and  where  death  shall  be 
no  more,  nor  mourning,  nor  crying,  nor  sorrow  (Apoc.  21,  3 — 4); 
we  shall  fully  partake  of  the  blessing  of  redemption  only  beyond 
the  grave.  —  By  the  Cross  the  Saviour  redeemed  us  from  sin  and 
eternal  misery,  and  with  many  hardships  acquired  for  us  all  spiritual 
and  heavenly  blessings  ;  hence,  according  to  the  wise  dispensation 
of  God,  the  earthly  way  of  the  Cross  alone  will  lead  us  to  the  etern- 
al full  possession  of  all  the  ^ifts  of  redemption.  Since  it  pleased 
God  to  perfect  the  Author  of  our  salvation  by  His  passion  (Heb.  2, 
10),  and  as  Christ  had  to  suffer  and  so  to  enter  into  His  glory  (Luke 
24,  26),  it  is  most  proper  and  beneficial  that  we,  too,  —  His  ran- 
somed ones  —  should  enter  into  the  kingdom  of  heaven  through 
many  tribulations.  Remove  sin,  and  the  bitter  waters  of  earthly 
sufferings  are  changed  into  sweet  fountains  of  grace.  To  them  who 
love  God,  all  earthly  woes  serve  as  means  of  salvation  and  sane- 
tification. 

Let  us  the  Cross  embrace  with  love  and  joy, 

Of  fear  the  curse  shall  mingle  no  alloy  ; 

A  blooming  Eden  from  it  sprung 

Of  Precious  Blood  from  Christ's  Heart  wrung ; 

The  thorn-crowned  sorrows  of  this  earth 

Give  place  to  rose-crowned  joys  of  heavenly  birth. 

(Brunner.) 
Christ's  passion  and  death  have  transformed  sufferings  and 
have  cast  a  mellow  light  over  the  darkness  of  death  and  the  grave  ; 
therefore,  the  Cross  is  the  joy  and  sweetness  of  holy  souls.  In  over- 
flowing love  they  pray:  ^'To  suffer  or  to  die!"  —  "Not  to  die,  but 
to  suffer!"  —  "To  suffer  and  to  be  despised  for  Thee,  O  Lord  !" 
Of  those  who  willingly  and  cheerfully  suffer.  Blessed  Henry  Suso 
says:  "I  shall  be  silent  on  the  consolations  and  heavenly  inunda- 
tions wherewith  God  often,  unknown  to  men,  supports  His  suffering 
friends.  These  persons  are,  I  know  not  in  what  manner,  as  it  were 
already  in  heaven  ;  what  happens  or  does  not  happen,  what  God 
does  in  all  His  creatures  or  does  not  do,  is  altogether  to  their  advan- 
tage. Thus  the  man  who  knows  well  how  to  suffer,  is  partly  re- 
compensed even  in  time  for  his  sufferings  ;  for  in  all  things  he  ex- 
periences peace  and  joy,  and  after  death  is  rewarded  with  life 
eternal."  ^ 

P>ehold  the  treasures,  the  riches  and  the  glory  of  the  fruits  of 
grace,  which  have  ripened  on  the  tree  of  the  Cross,   that  you  may 

1     Denifle,  Die  Schriften  des  sel.  H.  Seuse.— Vol.  1,  Part  1,  p.  138. 


9.  Application  and  Conception  of  the  Redemption  accomplished  on  the  Civss,  67 

embrace  and  honor  it  with  devotion  and  love  as  did  the  Blessed 
Henry  Snso.  "During  the  night  of  the  eve  of  May,  he  usually 
began  by  planting  a  spiritual  May-pole,  daily  paying  it  honor  for 
a  considerable  time.  Among  all  the  beautiful  branches  that  ever 
grew,  he  could  find  none  more  like  the  lovely  May-pole  than  the 
bough  of  the  holy  Cross,  which  is  more  blooming  with  graces  and 
virtues  and  more  finely  adorned  than  all  other  May-poles.  Beneath 
this  May-pole  he  made  six  prostrations;  each  prostration,  with  its 
accompanying  meditation,  formed  a  desire  to  deck  the  spiritual 
May-pole  with  the  most  beautiful  productions  of  summer.  He  re- 
cited and  sung  from  his  inmost  heart,  before  the  i\lay-pole,  the 
hymn,  ^Salre,  sancta  cri(x\  in  this  manner  :  Hail,  heavenly  ^May- 
pole  of  Eternal  Wisdom,  upon  which  grew  the  Fruit  of  Eternal  Sal- 
vation !  At  the  first  prostration,  for  Thy  adornment,  I  offer  red  roses 
with  my  heart's  love  this  day  ;  at  the  second,  with  tiny  violets,  I 
offer  an  humble  bow  ;  at  the  third,  with  delicate  lilies,  I  offer  a  pure 
embrace;  at  the  fourth,  with  all  kinds  of  beautifully  colored  and 
bright  flowers  that  ever  the  meadows  or  the  woods  or  the  trees  or  the 
lowlands  or  the  fertile  plains  produced  during  this  beautiful  month 
of  May,  or  that  ever  were  or  shall  be  in  time  to  come,  my  heart 
presents  to  Thee  a  spiritual  kiss  ;  at  the  fifth,  with  all  the  gay, 
merry  singing  ever  executed  by  the  birds  during  a  May-tour,  my 
soul  offers  Thee  unbounded  praise  ;  at  the  sixth,  for  all  the  grandeur 
wherewith  a  ]\Iay-pole  was  ever  adorned,  I  this  day  raise  mv  heart 
to  Thee,  in  spiritual  song,  and  I  pray  Thee,  blessed  ]\Iay-pole,  that 
Thou  wouldst  assist  me,  so  that  during  this  short  time  I  may  praise 
Thee,  that  I  may  enjoy  Thee,  the  Fruit  of  Life,  for  evermore  !'^ 

9.     Application    and    Conception   of   the   Redemption    accomplished    on 

the  Cross. 

I.  That  with  the  sacrificial  death  of  the  Divine  Redeemer  on 
the  Cross  the  work  of  our  redemption  was  effectually  accomplished, 
is  a  fundamental  truth  of  faith.  ^  —  Our  Saviour,  indeed,  during 
His  earthly  pilgrimage,  from  the  first  moment  of  His  existence  until 
His  last  breath  on  the  Cross,  offered  satisfaction  and  accumulated 
merits  for  us,  that  is,  for  our  redemption.  But  why  does  Holy 
Scripture  ascribe  the  redemption  of  the  world  to  the  death,  the 
blood,  the  Cross  of  Christ  ?  Because  in  accordance  with  the  o-ood 
pleasure  of  God  and  the  will  of  Christ,  it  was  precisely  the  shedding 
of  His  blood  and  the  offering  of  His  life  in  the  sacrifice  of  the  Cross, 
that  were  to  serve  as  the  appropriate  ransom  and  full  price  of  re- 


1  In  His  ignominious  death  the  satisfactory  and  meritorious  efficacy  of  Christ 
reached  its  full  measure,  and  also  accomplished  its  object:  although  the  Resur- 
rection and  Ascension,  in  a  manifold  sense,  belong  to  the  objective  completion 
(integrity)  of  the  redeeming  act  of  salvation  —  in  so  far,  namely,  as  these  two 
glorious  mysteries  set  the  seal  upon  the  redemption  accomplished  in  a  state  of  hu- 
miliation, and  both  guarantee  and  prefigure  its  eternal  valid  efficacy. 


68  /.  Dogmatical  aiid  Ascctkal  Pari. 

demption.  —  The  preceding  labors,  sufferings  and  prayers,  that  is, 
the  satisfactions  and  merits  of  the  whole  earthly  career  of  Jesus,  be- 
long indeed  to  the  treasure  of  redemption  ;  but  independently  of  His 
death  they  were  not  offered  by  Christ  and  accepted  by  the  Father 
for  the  actual  redemption,  but  only  in  so  far  as  they  were  to  find 
therein  their  completion  and  consummation.  ^  "Unless  the  grain  of 
wdieat  falling  into  the  ground,  die,  itself  remaineth  alone  ;  but  if  it 
die,  it  bringeth  forth  much  fruit"  (John  12,  24).  These  words  of 
our  Saviour  were  marvellously  accomplished  in  His  own  person  :  by 
dying  He  produced  fruits  of  life  and  grace  in  superabundance.  His 
life  of  redemption  reaches  its  zenith  in  His  sacrificial  death;  therein 
the  work  of  redemj^tion  was  consummated.  This  the  Lord  Himself 
announced,  in  the  presence  of  heaven  and  earth,  when  on  the  Cross 
He  cried  out  in  a  loud  voice  :  Cons ummatum  est!  "It  is  consum- 
mated!"    (John  19,  30). 

"All  the  riches  that  our  Lord  has  lavished  upon  us  by  His  holy 
Incarnation,  are  beyond  the  understanding  of  angels  and  of  men. 
Hence  no  one  can  sufficiently  praise  and  thank  our  Lord  therefor. 
But,  my  God,  how  can  we  thank  Thee  as  we  should  for  the  price- 
less good  which  Thou,  by  Thy  wounds,  by  Thy  sufferings,  hast 
bestowed  upon  us  in  restoring  and  healing  the  breach,  which  all 
creatures  together  could  never  have  remedied  ?  Even  the  slightest 
insult  offered  Thee  would  have  been  powerful  enough  fully  to  atone 
for  all  our  indebtedness,  yea,  for  millions  of  worlds  —  for  innumer- 
able worlds.  For  the  service  rendered  is  measured  by  the  dignity 
of  the  person.  What  shall  we,  therefore,  give  Thee  in  return,  sweet 
Jesus,  for  the  great  goodness  Thou  hast  shown  us,  that  out  of  Thy 
boundless  love  and  for  our  sake.  Thou,  during  thirty-three  years, 
didst  not  pass  a  single  day  without  suffering,  and,  finally,  Thou 
didst  die  a  shameful  death  on  the  Cross  ?"     (Suso.) 

It  was  by  the  death  of  Christ,  that  the  redemption  of  the  human 
race,  the  restoration  of  the  supernatural  kingdom  of  God  upon  earth, 
were  accomplished.  On  the  Cross  "the  handwriting  of  the  decree 
that  was  against  us"  (Col.  2,  14)  was  blotted  out  and  destroyed: 
then  God  was  appeased  and  the  rigor  of  His  justice  satisfied,  so  that 
the  stream  of  His  mercies  could  again  flow  without  hindrance;  then 
were  sin  and  the  curse  of  sin  taken  away,  and  grace  and  glory  once 
more  restored;  then  was  death  swallowed  up  in  victory  and  life  re- 
suscitated ;  then  was  the  power  of  darkness  broken  and  mankind 


1  For  an  actual  ransom  it  is  not  sufficient  only,  that  there  should  be  an  equi- 
valent price  paid,  but  it  must  also  be  destined  for  the  object  in  question,  that  is, 
be  offered  by  him  who  would  redeem  and  be  accepted  by  him  who  is  to  grant  the 
release.  Si  loquamur  de  redemptione  humaui  generis  quantum  ad  quantitatem 
pretii,  sic  quaelibet  passio  Christi  etiam  sine  morte  suffecisset  ad  redemptionem 
huniani  generis  propter  infinitam  dignitatem  personae.  Si  autem  loquamur 
quantum  ad  deput.ilionem  pretii,  sic  dicendum  est,  quod  uon  sunt  deputatae  ad 
redemptionem  huniani  generis  a  Deo  Patre  et  Christo  aliae  passiones  Christi  abs- 
que morte.  .  .  .  Ideo  hunianuin  genus  non  est  redemptum  per  aliam  i)assionem 
absque  morte  (S.  Thoni.  Quodlib.  II,  a.  2). 


9.  Application  and  Conception  of  the  Redemption  accomplished  on  the  Cross.  69 

delivered  from  ignominious  captivity  ;  then  was  the  abyss  of  hell 
closed  and  the  gates  of  paradise  reopened  ;  then  Heaven  and  earth 
were  again  united  in  peace.  ^ 

With  death  came  also  for  our  Saviour  "the  night  when  He 
could  no  more  work"  (John  9,  4)  in  a  meritorious  manner.  At  the 
moment  in  which  His  divine  Heart  ceased  to  beat  on  the  Cross,  the 
acquisition  of  new  merits  and  new  atonements  for  our  redemption 
also  ceased :  the  ransom  is  neither  susceptible  nor  in  need  of  aug- 
mentation. —  For  our  immense  debt  our  divine  and  bountiful  Re- 
deemer has  atoned  not  only  sufficiently,  but  in  superabundant  mea- 
sure, out  of  His  overflowing  love  He  paid  infinitely  more  than  was 
required.  The  treasure  of  our  redemption  is  infinitely  great  and, 
consequently,  inexhaustible  ;  it  can  neither  be  increased  nor  di- 
minished. Superabundant,  infinitely  rich,  is  the  atonement  and 
merit  of  the  death  of  the  Cross,  not  merely  on  account  of  the  infinite 
dignity  of  the  suffering  and  expiring  Redeemer,  but  also  because  of 
the  immensity  of  the  love  wherewith  He  suffered  and  died,  as  well 
as  on  account  of  the  value  of  the  divinely  human  life  which  He 
sacrificed  ;  finally,  the  extent,  the  number  and  the  bitterness  of  the 
torments  and  ignominies  which  He  endured,  contributed  thereto. 

The  satisfaction  offered  for  us  by  Christ  is,  therefore,  infinite, 
that  is,  far  surpassing  all  sins  conceivable:  it  is  a  satisfaction  beyond 
which  none  more  bountiful  and  complete  can  be  thought  of.  "Far 
more  than  we  owed  has  Christ  paid  for  us  ;  in  so  far  as  the  ocean 
exceeds  a  drop  of  water,  does  Christ's  satisfaction  outweigh  our 
indebtedness."  ^  The  number  and  greatness  of  our  sins  should  not, 
therefore,  deprive  us  of  confidence,  they  should  not  tempt  us  to  des- 
pair :  be  they  ever  so  great  and  numerous,  —  relying  on  the  blood 
of  Christ,  w^e  must  always  hope  for  mercy  and  pardon  ;  for  Jesus 
Christ  "is  the  propitiation  for  our  sins,  and  not  for  ours  only,  but 
also  for  those  of  the  whole  world"  (i  John  2,  i).  All  the  sins  and 
all  the  punishment  of  sin  which  God  has  remitted  since  the  begin- 
ning of  time  or  which  He  will  continue  to  remit  until  the  end  of 
time  —  He  has  pardoned  and  will  pardon  only  because  the  blood  of 
the  divine  Lamb  flowed  in  sacrifice  on  the  Cross  for  their  atonement. 

The  merit  acquired  for  us  by  Christ  is  likewise  infinite;  that  is, 
it  is  a  merit  beyond  which  none  greater  and  more  precious  can  be 
imagined.  Therefore,  in  consideration  of  the  infinite  merits  of 
Christ,  we  may  and  we  should  confidently  expect  and  implore  all 
that  is  conducive  to  our  salvation;  for  no  gifts  and  goods  imaginable 
are  equal  to  His  merits.     All  the  graces  imparted  to  mortals  from 


1  Per  passionem  Christi  liberati  sumus  non  solum  a  peccato  totius  naturae 
humauae  (from  original  sin),  et  quantum  ad  culpam  et  quantum  ad  reatum  poenae, 
ipso  solvente  pretium  pro  nobis,  sed  etiam  a  peccatis  propriis  singulorum,  qui 
communicant  ejus  passioni  per  fidem  et  caritatem  et  fidei  sacramenta.  Et  ideo 
per  passionem  Christi  aperta  est  nohxs  janua  regni  coelestis  (Hebr.  9,  11).  S. 
Thom.  3,qu.  49,  a.  5. 

2  S.  Chrysost.,  Homil.  10  in  cap.  5  ad  Rom.  n.  2. 


70  /.  Dogmatical  and  Ascetical  Part. 

the  beginning  of  the  world,  that  is,  since  the  fall  of  man,  and  that 
may  still  be  imparted  to  them  until  the  end  of  the  world,  —  were 
and  will  be  imparted  only  because  Christ  purchased  them  at  the  price 
of  His  precious  blood.  ^ 

The  numerous  host  of  the  blessed  in  heaven,  whom  no  one  can 
count,  are  glorious,  ripe  fruits  of  the  Sacrifice  of  Christ ;  because 
the  Lamb  was  slain  and  has  redeemed  them  to  Cod,  in  His  blood 
out  of  every  tribe  and  tongue  and  people  and  nation  (Apoc.  5,  9), 
and  in  the  blood  of  the  lyamb  they  have  washed  their  robes,  so 
that  they  are  whiter  than  the  newly  fallen  snow  (x\poc.  7,  14). 
Therefore,  they  fall  down  before  the  Lamb  and  amid  the  harmony 
of  celestial  harps  sing  for  all  eternity  the  enchanting  canticle  of 
praise  and  thanksgiving  :  "The  Lamb  that  was  slain  is  worthy  to 
receive  power  and  divinity  and  wisdom  and  strength  and  honor 
and  glory  and  benediction"  (Apoc.  5,  12.) 

Incomprehensible  and  unfathomable  are  the  riches  of  Christ : 
from  His  bleeding  wounds  and  from  His  transpierced  heart  all 
blessings  and  salvation  have  come  to  us.  His  blood,  poured  out  in 
sacrifice  upon  Golgotha,  is  a  fountain  of  grace,  flowing  and  atoning 
for,  healing  and  sanctifying  all  the  world,  —  ever  new  and  ever 
abundant  ;  it  does  not  diminish,  it  does  not  cease  to  flow,  though 
millions  upon  millions  draw  from  it  grace  iipon  grace,  health  and 
strength,  light  and  life  and  the  plenitude  of  life. 

2.  Thus  the  work  of  redemption  is  objectively  fulfilled  ;  but 
it  must  also  be  subjectively  accomplished  and  completed  in  the 
individual  man.  —  On  the  Cross  Christ  merited  for  us  all  forgiveness 
of  sin,  the  grace  of  sanctification  and  eternal  beatitude  ;  this  merit 
is  to  be  applied  to  individuals,  that  by  it  they  may  be  freed  from 
sin,  receive  grace  and  sanctification.  Now,  what  is  requisite  in 
order  that  salvation  founded  upon  the  Cross,  and  placed  in  the 
Church  within  the  reach  of  and  offered  to  all,  may  be  realized  in 
the  individual  man  ?  The  Apostle  tells  it  in  these  words  :  "Christ, 
being  consummated,  became  to  all  that  obey  Him,  the  cause  of  etern- 
al salvation"  (Heb.  5,  9).  There  is  indeed  "with  the  Lord  mercy 
and  plentiful  redemption"  (Ps.  129,  7J;  but  to  partake  of  it  and  to 
attain  to  the  imperishable  heirship  of  heaven,  obedience  to  the  Lord 
is  demanded,  that  is,  it  is  required  to  do  all  and  to  comply  with  all 
that  He  has  ordained  and  prescribed.  —  The  obedience  requisite 
for  obtaining  salvation  extends  to  two  things  :  we  must  first  dilig- 
ently employ  the  means  of  grace  instituted  and  ordained  by  Christ ; 
and  then  faithfully  co-operate  luito  the  end  with  the  graces  received. 

^  Those  theologians,  who  are  of  opinion  that  the  Son  of  God  would  have  as- 
sumed human  nature  even  if  Adam  had  not  sinned,  refer,  as  a  general  thing,  all 
graces,  those  of  our  first  parents  in  Paradise  (in  statu  justitiae  originalis)  and  those 
of  the  Angels,  to  Christ  as  their  meritorious  cause;  consequently,  they  reject  the 
known  distinction  of  gratia  Dei  (grace  imparted  to  our  first  parents  before  their 
fall  and  to  the  angels  without  regard  to  the  merits  of  Christ)  and  gratia  Christi 
(grace  bestowed  upon  men  since  the  fall  in  virtue  of  the  merits  of  Christ).  Cf. 
Mazzella,  S.  J.,  De  gratia  Christi,  disp.  I,  art  1,  2.  n.  12. 


9.  Application  and  Conception  of  the  Redemption  accomplished  on  the  Cross.  71 

From  the  precious  blood  of  Jesus  Christ  is  the  heavenly  medi- 
cine prepared  for  all :  it  depends  upon  us  to  receive  it  for  the  cure 
of  our  sickness  and  infirmities,  and  thus  to  be  enabled  to  enjoy 
eternal  health  of  soul  and  body.  —  The  fountain  of  grace  that 
sprang  forth  upon  Golgotha,  is  open  and  available  to  all ;  but  we 
must  approach  it  and  drink  therefrom  "that  living  water, ^'  that 
it  may  become  in  us  "a  fountain  of  water  springing  up  into  life 
everlasting"  (John  4,  14),  and  that  we  famish  not"in  this  world's 
desert  laud,  where  there  is  no  way  and  no  water''  (Ps.  62,  3).  — 
In  the  sight  of  all  is  the  wonderful  tree  of  the  Cross  planted;  but 
we  must  pluck  and  eat  of  its  fruits,  in  order  to  live  eternally  and 
be  able  to  walk  in  the  strength  of  this  food,  unto  the  holy  moun- 
tain of  God  (3  Kings  19,  8). 

Christ  has  given  to  men  the  power  to  be  made  the  sons  of  God 
(John  I,  12)  and  thus  to  remain;  but  so  long  as  we  are  in  this 
land  of  probation,  there  is  no  infallible  security  and  certainty  of 
salvation.  That  we  may  not  lose  the  grace  of  divine  adoption  and 
be  excluded  from  the  eternal  inheritance  of  heaven,  we  should  "not 
receive  the  grace  of  God  in  vain,"  but  we  must  diligently  employ 
"the  acceptable  time,  the  day  of  salvation"  (2  Cor.  6,  i — 2),  and 
hy  good  works  make  sure  our  predestination.  —  We  must  use 
violence  in  order  to  secure  the  kingdom  of  heaven,  and  strive  ear- 
nestly to  enter  by  the  narrow  gate  ;  during  the  heat  and  burden 
of  the  day,  we  must  cultivate  the  vineyard  of  our  soul ;  we  must 
fight  the  good  fight,  keep  the  faith  and  win  the  race  so  as  to  gain 
the  crown  of  justice  ;  we  must  suffer  with  Christ  in  order  to  be  glori- 
fied with  Him,  and  die  with  Christ  in  order  to  live  with  Him  ;  we 
must  walk  in  a  manuer  worthy  of  God,  pleasing  Him  in  all  things, 
fruitful  in  good  works,  increasing  in  the  knowledge  of  God  ;  by  a 
holy  and  devout  life  we  should  be  ready  and  hasten  to  the  coming 
of  the  day  of  the  Lord,  so  as  to  be  found  by  Him  spotless  and 
without  blame  ;  we  should  renounce  all  in  order  to  purchase  the 
hidden  treasure,  the  precious  pearl  of  the  kingdom  of  heaven  ;  with 
burning  lamps,  filled  with  the  oil  of  charity  and  good  works,  we 
should  go  forth  to  meet  the  Bridegroom,  in  order  to  be  admitted  into 
the  heavenly  nuptial  chamber.  ^ 

Therefore,  we  must  watch,  pray,  labor,  suffer  and  combat,  in  order 
to  become  holy  and  to  secure  our  salvation.  —  Eternal  life  is  not 
merely  an  inheritance,  not  merely  a  pure  gift  of  divine  mercy,  but 
a  reward  also  that  we  must  deserve,  and  a  crown  of  justice  which 
we  must  win  in  lawful  combat.  The  superabundant  satisfactions 
and  merits  of  Christ  do  not  exempt  us  from  the  obligation  that  we 
are  under  of  satisfying  God  for  our  sins  by  performing  works  of 
satisfaction  and  accumulating  merits  for  heaven  ;  but  all  our  satis- 
factions have  their  root  and  source  in  Jesus  Christ,  from  whom 
they  draw  their  efficacy  and  value,  by  whom  they  are  presented  to 

1    Cf.  Matth.  2,  12.     Luc.  13,  24.    Matth.  28,  8.     2  Tim.  4,  8;  2,  11—12.     Col.  1, 

10.  2  Petr.  3,  12—13.     Matth.  13,  44—46;   25,  1. 


72  /.  Dogmatical  and  Ascetlcal  Part. 

the  Father  and  through  whose  mediation  they  are  accepted  by  the 
Father.  ^  It  is  precisely  in  this  that  the  glory  and  superabundance 
of  the  redemption  are  shown,  that  Christ  our  Chief  has  not  only 
satisfied  and  merited  for  us,  but  has,  moreover,  acquired  for  us  grace 
and  efficacy,  presenting  them  to  us  that  we  ourselves  may  also  in 
Him,  through  Him  and  with  Him  be  enabled  to  render  satisfaction 
and  to  merit  heaven.  '^ 

Now,  how  in  the  course  of  time  are  the  plentiful  fruits  of  the 
redemption,  the  gifts  and  graces  purchased  on  the  Cross,  to  be  ap- 
plied to  and  appropriated  by  individual  man  ?  This  is  effected  in 
various  ways.  Some  graces  God  imparts  to  us  without  our  co- 
operation ;  others  w^e  obtain  only  by  our  co-operation,  that  is,  by 
disposing  ourselves  for  their  reception  and  employing  well  the  means 
of  grace.  Such  means  of  grace  are  manifold  and  by  God's  dis- 
position are  found  in  the  Church:  on  the  one  hand,  the  principal 
ones  are  prayer  and  good  works  ;  on  the  other,  the  Sacraments  and 
the  Holy  Sacrifice  of  the  Mass.  ^  All  these  means  of  grace  are 
channels  through  which  the  graces  merited  by  Christ  flow  to  us  in 
abundance  and  in  a  mysterious  manner.  Thus  has  Jesus  Christ  by 
the  Sacrifice  of  the  Cross  won  for  us  an  * 'eternal  redemption",  and 
once  for  all  accomplished  the  regeneration  of  the  world,  that  is, 
atoned  for  all  the  sins  of  all  men  and  merited  for  us  every  grace. 

Consequently,  by  the  Sacrifice  of  the  Cross  we  expect  and  obtain 
full  reconciliation  and  favor  in  time,  as  well  as  happiness  and  glory 
in  eternity —  ^'■gratiam  in  praesenti  et  gloriamin  futnro.'^^  Who- 
soever separates  himself  from  this  Sacrifice ;  whosoever,  through 
disobedience  and  unbelief,  despises  and  rejects  it,  for  him  ^ 'there  is 
left  no  fother)  sacrifice  for  sins,  but  a  certain  dreadful  expectation 
of  judgment,  and  the  rage  of  fire"  (Heb.  lo,  26J.  Therefore,  with 
the  Church,  we  joyfully  and  fervently  unite  in  the  hymn  : 

The  Cross  we  hail,  our  only  stay! 
In  holy  hearts  fresh  grace  implant, 
And  pardon  to  the  sinner  grant ! 


1  Trid.  sess.  14,  cap.  8. 

2  Meritum  Christi  sufficienter  operatur  ut  quaedam  causa  universalis  salutis 
humanae;  sed  oportet  haiic  causam  applicari  singulis  per  sacramenta  et  per  fidem 
formatam,  quae  per  dilectionem  operatur.  Et  ideo  requiritur  aliquid  aliud  ad  sa- 
lutem  nostram  praeter  meritum  Christi,  cujus  tamen  meritum  Christi  est  causa  (S. 
Thorn.,  De  verit.,  q.  29,  a.  7  ad  8). 

3  The  holy  Apostle  Paul,  in  his  Epistle  to  the  Hebrews,  does  not  exclude  such 
a  sacrifice  as  is  repeatedly  and  constantly  offered,  in  order  to  impart  to  men  the 
fruits  of  redemption  acquired  on  the  Cross.  He  therein  proves  and  insists  on  the 
uniqueness  and  the  complete  adequateness  of  the  bloody  sacrifice  of  Christ  only 
in  the  sense,  that  along  with  it  and  after  it  there  is  and  can  be  no  other  sacrifice, 
whose  object  would  be  to  express  the  acknowledgment  of  unatoned  guilt,  as  was 
the  case  in  the  sacrifices  of  the  Old  Testament,  —  or  to  increase  or  supply  the 
price  of  redemption,  as  though  this  had  been  insufficiently  or  not  fully  paid  for  by 
the  Sacrifice  of  the  Cross. 


10.  Jesus  Christ  ''a  Priest  forever  according  to  the  order  of  Melchisedech.''^  73 

10.     Jesus  Christ,  *<a  Priest  forever  according  to  the  order  of 

Melchisedech.** 

In  a  short,  but  magnificent  and  mystical  psalm  David  propheti- 
cally announced  that  the  Messiah  would  unite  in  His  person  both 
the  regal  and  priestly  dignity  ;  at  the  same  time  His  priesthood  is 
more  distinctly  characterized  as  eternal,  according  to  the  order  of 
Melchisedech  :  "The  Lord  hath  sworn,  and  He  will  not  repent: 
Thou  art  a  priest  forever  according  to  the  order  of  Melchisedech" 
(Ps.  109,  4).  St.  Paul  also  ascribes  to  the  Lord  "an  everlasting 
priesthood"  (semjnterniim  sacerdotium  —  Heb.  7,  24).  Now  if  it 
be  asked  in  what  manner  we  are  to  understand  the  perpetual  duration 
of  the  priesthood  of  Christ,  we  must  then  consider  the  priestly  dig- 
nity and  the  exercise  of  the  priestly  office. 

1.  On  the  Cross  Christ  exercised  His  office  of  Highpriest,  to 
which  at  the  moment  of  Incarnation  He  had  been  destined  and  for 
which  He  had  been  sanctified.  After  having  by  the  bloody  sacrifice 
of  His  life  taken  away  the  sins  of  the  world,  He  sitteth  eternally  at 
the  right  hand  of  the  Father  and  dieth  no  more  :  thus  He  retains 
His  priestly  dignity  which  can  never  be  lost.  Of  every  sainted 
bishop  the  Church  slugs,  God  "made  him  to  be  a  prince  in  order 
that  the  dignity  of  the  priesthood  might  belong  to  him  forever ;"  ^ 
for  the  priestly  character  is  forever  indelibly  impressed  upon  the  soul 
of  him  who  has  received  ordination.  —  It  must  be  added  that  the 
power  and  fruit  of  the  Sacrifice  of  Christ  remains  and  endures  for- 
ever. As  the  Highpriest  of  the  good  things  to  come  (Heb.  9,  11), 
He  has  acquired  and  purchased  for  us  by  His  bloody  sacrifice  not 
earthly  and  perishable  treasures,  but  the  new,  imperishable  life  of 
grace  and  glory.  The  priestly  dignity  as  well  as  the  precious 
effects  of  His  priestly  office  never  cease,  but  continue  unchanged 
for  all  eternity.  These  two  characteristics  are  manifest  in  the 
eternal  priesthood  of  Christ,  but  they  do  not  exhaust  it ;  for  it  has 
a  broader  and  richer  capacity,  as  it,  moreover,  includes  a  certain 
continuance  and  permanence  of  the  priestly  activity  of  Jesus  Christ. 

2.  Our  glorified  Saviour  continues  His  priestly  functions,  His 
redeeming  office  as  mediator  for  the  salvation  of  mankind,  chiefly  in 
a  twofold  manner  —  in  heaven  by  mediatory  intercession,  and  upon 
earth  by  the  offering  of  the  Eucharistic  Sacrifice  :  both  will  endure 
until  the  end  of  the  world,  that  is,  until  the  last  elect  soul  shall 
have  entered  into  the  joys  of  paradise. 

That  Christ  in  heaven  is  our  mediator,  intercessor  and  advocate 
with  the  Father,  is  frequently  and  clearly  expressed  in  Holy  Scrip- 
ture. Previous  to  His  passion  and  death,  He  consoled  and  en- 
couraged His  sorrowful  disciples,  by  promising  that  when  in  heaven 
He  would  intercede  for  them  with  the  Father  (John  14,  16),  The 
Apostle  St.  Paul  says  that  Christ,  after  dying  and  rising  again,  sit- 
teth at  the  right  hand  of  God,  making  intercession  for  us  (Rom. 

^    Principem  fecit  eum,  ut  sit  illi  sacerdotii  dignitas  in  aeternum  (Introit. 
Missae). 


74  /.  Dogmatical  and  Ascetical  Part. 

8,  34).  And  elsewhere  he  says  :  "Christ  has  an  everlasting  priest- 
hood, whereby  He  is  able  to  save  forever  them  that  come  to  God  by 
Him  ;  always  living  to  make  intercession  for  us"  (semper  vivens  ad 
interpcUandum  pro  nobis  —  Heb.  7,  25).  The  same  truth  is  ex- 
pressed in  the  following  words  :  "Jesus  Christ  entered  into  heaven, 
that  He  may  appear  in  the  presence  of  God  for  us"  (lit  appareat 
vuUui  Dei  pro  nobis  — (Heb.  9,  24). 

That  we  may  the  better  appreciate  the  presence  of  Christ  be- 
fore the  face  of  God  for  us  (i/iKpaviafios)  and  His  everlasting  mediato- 
rial intercession  in  our  behalf  ( € i/rei-^is ) ,  we  will  cast  a  rapid  glance 
upon  the  prayer  which  our  Saviour  made  during  His  mortal  life 
upon  earth.  ^ 

Prayer  occupied  the  entire  life  of  Jesus  :  for  what  else  was 
His  sojourn  upon  earth  than  an  unspeakably  holy  and  mysterious 
life  of  prayer,  intercession,  meditation  and  contemplation  ?  He 
prayed  in  the  crib,  in  the  Temple  at  Jerusalem,  during  the  flight 
into  Egypt,  in  the  house  of  Nazareth,  in  the  desert.  During  His 
public  life  He  frequently  retired  to  secluded  places,  chiefly  to 
mountains,  there  to  pray  and  to  watch  throughout  the  night  in 
prayer;  praying  He  raised  His  eyes  to  heaven  before  working  mir- 
acles or  imparting  blessings  ;  during  His  prayer.  He  was  gloriously 
transfigured  on  the  holy  Mount ;  the  whole  time  of  His  passion  — 
from  the  beginning  to  the  end  —  He  continued  to  offer  most  humble, 
fervent  sacrificial  prayer :  He  prayed  at  the  Last  Supper,  on  the 
IMount  of  Olives  and  upon  the  Cross.  '^  Thus  Jesus  entered  into 
the  world  praying.  He  prayed  while  He  lived,  prayed  while  He 
suffered,  and  it  was  while  praying  that  He  expired.  —  What  sig- 
nificance, what  power  and  efficacy.  His  most  holy  prayer  and 
intercession  had  for  us  in  the  work  of  redemption  !  He  wished 
to  procure  our  eternal  salvation,  not  .only  by  satisfaction  and  merit, 
but  also  by  prayer  ;^  for  all  the  gifts  of  grace  that  He  merited  in 
His  life,  in  His  passion  and  in  His  death,  He  at  the  same  time 
implored  and   obtained   for   us    by  supplication,  laboring   thus   in 

^  Absque  dubio  decens  fuit,  Christum  orare,  tnaxime  in  diebus  carfiis  suae 
(Hebr.  5,  7).  Ratio  autem  hujus  condeceutiae  potest  quadruplex  assignari,  vide- 
licet propter  meritum,  propter  virtutis  exemplum,  propter  veritatis  argumentum 
et  propter  officium  explendum.  —  Propter  inerilmn:  quia  sua  petitione  et  postu- 
latione  merebatur  nobis,  qui  minus  idonei  eramus  ad  susceptiouem  beneficiorum 
Dei.  —  Fvopier  e^enipljiin:  ut  sc.  discipulos  suos  et  per  consequens  alios  invitaret 
ad  orationis  studium,  in  cujus  exercitio  maxime  superatur  adversarius  (Matth.  26, 
41).  —  Propter  veritatis  argumentum:  ut  ostenderet,  se  esse  verum  hominem  et 
vere  a  Deo  missum  (Joan.  11,  41).  —  Propter  officium,  quia  Christus  habebat  digni- 
tatem sacerdotis  et  pontificis  ;  unde  sicut  ad  ipsius  officium  pertinebat  sacrificium 
offerre  pro  peccatis,  ita  et  pro  peccatoribus  exorare  (Hebr.  5,  1 ;  7,  26).  S.  Bonav. 
III.  Dist.  17,  a.  2,  q.  1. 

'^  Cf.  I.uc.  6,  12;  23,  34;  22,  39.  Matth.  19,  13;  26,  36.  Johu  11,41;  17,  1 
et  seq. 

^  Magna  Domini  propter  salutem  nostram  benignitas  pariter  et  pietas,  ut  non 
contentus  quod  nos  sanguine  suo  redimeret,  adhuc  pro  nol)is  amplius  et  rogaret 
(S.  Cyprian.,  De  orat.  doniin.,  c.  30). 


10.  Jesus  Christ '  'a  Priest  forever  according  to  the  order  of  Melshisedech . ' '   75 

€very  possible  way  for  His  vineyard  (Isa.  5,  4).  ^  It  was  this 
spirit  of  prayer  animating  His  Sacred  Heart  at  all  times,  wdiich 
in  reality  made  His  passion  and  death,  the  offering  of  His  body 
and  the  shedding  of  His  blood,  an  atoning  and  meritorious  sacri- 
fice;—  prayer  is,  therefore,  the  soul  of  sacrifice.  Thus  our  Saviour 
through  prayer  fulfilled  the  will  of  God  and  accomplished  His  work ; 
through  prayer  He  redeemed  the  world  and  saved  mankind. 

3.  But  not  only  during  His  earthly  life  did  oiir  Lord  *'with  a 
strong  cry  and  tears  offer  up  prayers  and  supplications  to  Him  who 
was  able  to  save  Him  from  death,  and  He  was  heard  for  His  rever- 
ence" (pro  SKCi  reverentia^  Heb.  5,  7),  —  but  glorified  in  heaven 
He  is  also  an  advocate  and  intercessor  for  men,  in  order  to  brino- 
them  to  the  full  possession  of  salvation  merited  by  Him.  His 
heavenly  intercession  has  for  its  object  to  procure  for  individual 
man  the  treasures  of  grace  acquired  and  gathered  on  the  Cross. 

On  the  best  grounds  we  may  or  should  admit,  that  Christ  in 
heaven  really  and  expressly  intercedes  for  us  with  the  Father.  — 
Why  should  not  the  Divine  Heart  of  Jesus,  which  on  earth  so 
often,  so  earnestly,  so  constantly  prayed  and  supplicated  in  our 
behalf,  why  should  not  this  Heart  also  in  the  glory  of  heaven  pre- 
sent to  the  Father  His  wish.  His  fervent  desires  for  our  salvation  ? 
This  intercession  of  the  glorified  Saviour,  to  whom  all  dominion 
and  power  has  been  given  in  heaven  and  on  earth  (]Matt.  28,  18), 
is  incomparably  more  perfect,  more  potent  and  more  efi&cacious  than 
all  the  united  petitions  of  all  the  angels  and  saints  ;  for  it  is  not 
merely  the  divinely  human  prayer  which  Christ  offered  when  upon 
earth  and  which  was  always  answered  (John  11, 42),  but  it  is  the 
prayer  of  the  Eternal  Highpriest,  who  with  the  price  of  His  blood 
purchased  all  those  gifts  and  graces  which  He  desires  to  obtain 
for  us,  and  who,  consequently,  has  a  just  claim  to  that  which  He 
wishes  to  procure  for  us  and  to  impart  to  us.  What  our  Lord  thus 
in  virtue  of  His  infinite  merits  asks.  He  will  infallibly  obtain. 
*'Ask  (postuJa)  of  Me  and  I  will  give  Thee  the  Gentiles  for  Thy 
inheritance,  and  the  utmost  parts  of  the  earth  for  Thy  possession" 
fPs.  2,  8),  says  the  Father  to  the  Son,  who  sitteth  at  His  right 
hand,  w^aiting  until  His  enemies  be  placed  under  His  feet. 

4.  To  this  especial  intercession,  by  which  Christ  as  mediator 
becomes  our  advocate  with  the  Father,  is  moreover  added  the  re- 
presentation and  the  offering  of  the  Sacrifice  of  the  Life  of  the  Lord 
on  the  Cross,  and  of  the  merits  He  thereby  acquired.  —  Christ 
appears  for  us  before  the  face  of  God,  that  is.  He  presents  to  the 
Father  the  wounds  He  received,  the  blood  He  shed  and  the  death 

1  Omnia  quae  pro  genere  humano  impetravit  satisfaciendomerendoque,  etiam 
orando  impetravit,  quia  his  omnibus  justitiae  titulis  remedium  hominum  operari 
voluit,  quo  copiosior  esset  redemptio  ipseque  suum  erga  illos  amorem  immensum 
amplius  declararet  CArias,  Thesaur.  inexhaust.,  tom.  I,  tr.  3,  cap.  14).  —  Christus 
exercuit  officium  sacerdotis  merendo  nobis,  satisfaciendo  pro  nobis  et  interpellando 
pro  nobis:  hac  enim  via  Deum  nobis  reconciliavit  et  nos  adduxit  ad  Deum,  quod 
est  munus  sacerdotis  propriissimum  (Salmant.,  De  Incarn.,  disp.  31,  dub.  1,  n.ll). 


76  /.   Dogmatical  and  Ascetical  Part, 

which  He  underwent  on  the  Cross,  in  order  to  move  Him  to  impart 
to  us  His  favor,  His  mercy  and  His  grace.  —  In  this  is  found  one 
of  the  reasons  why  the  Saviour  desires  to  retain  for  all  eternity  in 
His  risen  body  the  glorious  marks  of  His  wounds.  These  emblems 
of  His  bloody  passion  and  combat  represent  to  the  Father  what 
price  was  given  for  "the  freedom  wherewith  Christ  has  made  us 
free"  (Gal.  4,  31).  ^  These  open  deep  death-wounds  now  shine  as 
stars  with  marvellous  beauty  and  brilliance  ;  but  they  continually 
proclaim  to  the  Eternal  Father  that  the  Heart,  the  hands  and  the 
feet  of  His  Beloved  Son  were  once  cruelly  transpierced  ;  they  re- 
peat loudly  and  solemnly  that  the  Saviour  in  lavish  profusion  shed 
all  His  blood  in  order  to  ransom  us.  The  sufferings  and  the  wounds 
of  the  glorified  Saviour  appear —  as  St.  Hildegarde  declares  2  — 
before  the  face  of  the  Father  like  unto  the  aurora,  which  ceases  not 
to  increase  in  splendor  until  the  perfection  of  day.  Or,  as  Father 
Faber  puts  it,  God  beholds  all  things  in  that  never-setting  red  sun- 
set of  the  Precious  Blood,  which  by  His  command  is  forever  to  be 
seen  hovering  on  the  horizon  in  all  its  splendor. 

How  dear  and  how  precious,  therefore,  to  our  soul  should  be  the 
sight  of  those  glorified  wounds  of  the  Lord  !  They  testify  that  He 
has  written  us  in  His  hands  and  engraved  us  in  His  Heart  in  indel- 
ible characters.  With  gratitude  should  we  gaze  upon  these  sweet 
tokens  of  His  martyrdom.  Yes,  for  us  they  are  fountains  of  eternal 
atonement  and  mercy,  pledges  of  heavenly  goodness  and  long- 
animity. In  every  tribulation  and  necessity,  animated  with  a  con- 
fidence full  of  joy,  we  should  look  up  to  our  merciful  and  faithful 
Highpriest  in  heaven;  for  His  Heart  is  the  dwelling-place  of  eternal 
gentleness,  an  abyss  of  love  and  clemency.  When  we  sin,  we  should 
never  despair,  for  "we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  just,  and  He  is  the  propitiation  for  our  sins"  (i  John  2,2). 

5.  The  exercise  of  the  office  of  mediator  and  intercessor,  ex- 
plained above,  which  the  God-Man  discharges  in  heaven  before  the 
throne  of  His  Father,  is  a  priestly  function  ;  for  there  He  propitiates 
Him  in  our  behalf  by  virtue  of  the  Sacrifice  He  once  offered  for  us 
on  the  Cross.  His  heavenly  intercession  is  based  upon  and  sup- 
ported by  the  sacrificial  merits  acquired  at  the  price  of  His  blood, 
and  is,  therefore,  a  priestly  function,  a  priestly  intercession  (inter' 
pellatlo  sacerdotalis).  ^     After  our  Lord  had,  by  the  bloody  sacrifice 

^  In  quo  non  solum  fidem  firmat,  sed  etiam  devotionem  acuit,  quod  vuluera 
suscepta  pro  nobis  coelo  inferre  maluit,  abolere  noluit,  ut  Deo  Patri  uostrae  pretia 
libertatis  osteuderet  (S.  Ambros.  in  Luc.  1.  10,  u.  170). 

2  Ante  oculos  meos  apparet,  quid  Filius  meus  propter  amorem  liominis  in 
mundo  passus  sit;  quoniam  nativitas,  passio  et  sepultura,  resurrectio  et  ascensio 
Unigeniti  mei  mortem  humani  generis  occideruut.  Unde  et  ea  in  coelestibus 
coram  me  fulgent,  quia  eorum  non  sum  oblitus,  sed  usque  ad  consunimationem 
saeculi  quasi  aurora  ante  me  in  muUa  claritate  apparebunt.  (S.  Hildegardis, 
Scivias,  lib.  2,  vis.  6). 

1  Christus  in  coelo  interpellat  et  orat  pro  nobis  idque  proprium  est  ChristOy 
ut  tamqiiam  pontifex  oret  pro  nobis;  alii  enim  Sancti,   etiam  ii,  qui  in  liac  vita 


10.  Jesus  Christ '  ^a  Priest  forever  according  to  the  order  of  Melchisedech . "   77 

of  Himself,  atoned  for  the  sins  of  the  people  and  "obtained  an 
eternal  redemption,"  He  entered  into  the  Sanctuary  of  heaven 
(Heb.  9,  II — 12).  There  He  continually  exercises  His  of^ce  of 
Highpriest,  by  intercessory  supplication,  the  object  of  which  is  to 
apply  and  to  procure  for  man,  throughout  all  ages,  the  fruits  of  the 
redeeming  sacrifice  accomplished  on  the  Cross,  that  man  may  obtain 
salvation  and  eternal  beatitude.  This  application  of  the  fruits  of 
the  Sacrifice  of  the  Cross,  by  the  priestly  intercession  and  oblation 
of  Christ  in  heaven,  may  in  a  certain  sense  be  called  the  continua- 
tion or  —  according  to  St.  Thomas  —  the  consummation  (con- 
snmmatio)  of  the  Sacrifice  of  the  Cross  ;  but  we  do  not  intend  to 
assert  by  this,  that  the  Sacrifice  of  the  Cross  w^as  not  essentially  con- 
summated upon  earth.  This  would  be  altogether  erroneous.  For 
the  exercise  of  the  priestly  function  of  mediator  in  heaven  is  not  in 
an  exact  and  strict  sense  a  sacrifice.  ^     Our  Saviour  having  ascended 

sacerdotes  fuerunt,  orant  pro  nobis  in  coelo,  non  tamquam  sacerdotes,  sed  tamquam 
privati  Sancti  et  amici  Dei ;  non  enim  amplius  funguntur  sacerdotio  in  coelis 
(Corn,  a  Lap.  in  Rom.  7,  25). 

1  With  regard  to  the  so-called  heavenly  sacrifice  of  Christ,  there  prevails  at 
present  a  theological  controversy,  which,  however,  in  our  opinion,  refers  more  to 
the  manner  of  expression  than  to  the  thing  itself.  As  in  the  Holy  Mass  the  li- 
turgical oblation  is  annexed  to  the  transient  sacrificial  act  (in  actii  consecrationisj, 
thus  Christ  with  unchangeable  sentiments  of  sacrifice  continues  in  heaven  the 
priesth'  representation  and  offering  (oblatio)  of  the  Sacrifice  once  accomplished 
on  the  Cross,  so  as  to  apply,  until  the  end  of  time,  to  all  men  God's  favor  and 
grace.  But  this  heavenly  oblation  of  Christ  is  no  sacrificatio  vel  immolatio  corpo- 
ris et  sanguinis  Christi —  and,  consequently,  it  is  no  sacrifice  in  the  real  and  strict 
sense  as  are  the  Sacrifice  of  the  Cross  and  that  of  the  Mass.  —  Therefore,  the  cele- 
bration of  the  Eucharist  is  a  veriun  sacrificium  and  not  a  mere  oblatio,  since 
therein,  as  the  Council  of  Trent  says,  Christ  according  to  His  humanity  is  offered 
in  an  unbloody,  but  yet  true  and  real  manner  —  incruente  hnntolatur  (sacrificatur, 
in  statu  victimae  ponitur  hie  et  nunc).  But  this  last  quality  (actualis  positio  in 
statu  victimae)  is  not  to  be  found  in  the  humanity  of  Christ,  inasmuch  as  it  is 
glorified  in  heaven,  and  therefore  —  because  this  requisite  which  is  essential  for 
the  complete  idea  of  sacrifice  is  wanting  —  there  can  be  no  question  of  a  heavenly 
sacrifice  in  the  strict  sense  of  the  word.  The  heavenly  interpellatio  (ei^ev^is)  of 
Christ  is  indeed  an  oblatio  sacerdotalis,  but  no  actio  sacrifica.  —  Officii  ratione 
(Christus  vocatur  sacerdos  in  aeternutn),  quia  semper  apud  Patrem  in  coelis 
interpellat  pro  nobis.  Est  enim  sacerdotis  officium  interpellare  Deum  pro  salute 
eorum,  quibus  datus  est  sacerdos.  Fungitur  autem  hoc  officio  Christus  in  aeternum, 
i.  e.  usque  in  finem  saeculi,  do;nec  omnes  electos  suos  adduxerit  ad  salutem.  Xec 
vero  haec  interpellatio  est  sine  oblatione,  quae  et  ipsa  ad  sacerdotis  officium  per- 
tinet ;  nam  continuo  seipsum  hominem  et  vulnerum  signa,  quae  passus  est,  exhibet 
atque  offert  Patri  pro  salute  electorum.  .  .  .  His  addi  poterat  ratio  sumpta  ab  offi- 
cio sacrijicatidi,  quia  nimirum  Christus  Dominus  non  solum  interpellando  causam 
electorum  suorum  etiamuum  promovet  apud  Deum,  verum  etiam  jugiter  pro  iis 
sacrificando.  Sed  illud  agit  continuo  per  se  ipsum ;  hoc  per  ministros  ac  vicarios 
siios  sacerdotes,  quibus  commisit  offerendum  in  Ecclesia,  usque  at  saeculi  consum- 
mationem,  visibile  sacrificium  corporis  et  sanguinis  sui  sub  speciebus  panis  et 
vini,  quod  tamen  et  ipse  primus  in  ultima  coena  obtulit  (Estius,  In  Epist.  ad  Hebr. 
7,  17 ;  Cf .  7,  25 ;  8,  2—3 ;  9,  25).  —  Est  Christus  in  coelo  sacerdos  in  aeternum  non 


78  /.  Dogmatical  and  Ascetical  Part. 

into  heaven  does  not  sacrifice  Himself,  inasmuch  as  He  is  in  the 
glory  of  the  Father,  but  only  inasmuch  as  He  is  present  on  our 
earthly  altars  under  the  sacramental  species  ;  in  heaven  He  is  not  in 
the  state  of  Sacrificial  Lamb,  but  He  reigns  there  in  the  splendor  of 
the  saints  and  is  there  enthroned  as  King  of  kings  in  the  radiant 
orlor\^  of  victorv. 

6.  Upon  earth  also  does  our  glorified  Saviour  continually  ex- 
ercise His  office  of  Highpriest  —  and  that  by  the  accomplishment 
of  a  true  and  real  sacrifice  ;  for  He  is  the  chief  Sacrificial  Priest, 
who  upon  the  altar,  by  the  hands  of  His  duly  authorized  ministers, 
ever  performs  the  Eucharistic  action  of  sacrifice.  For  this  reason 
the  Prophet  glorifies  Him  as  a  priest  forever  according  to  the  order 
{secundum  ordinem)  of  Melchisedech.  In  what  then  is  Melchisedech 
* 'likened  unto  the  Son  of  God'*  (Heb.  7,  3),  that  is,  a  figure  of  the 
Eternal  Highpriest  Jesus  Christ  ?  Melchisedech  was  priest  and 
king:  according  to  his  name  IMelchisedech,  "King  of  Justice,"  and 
according  to  his  kingdom  of  Salem,  *'King  of  Peace."  Christ  also 
in  His  divine-human  dignity  is  priest  and  king  at  one  and  the  same 
time  —  and  as  such  the  author  and  source  of  all  supernatural  justice, 
as  well  as  the  founder  and  prince  of  all  true  peace  in  time  and  etern- 
ity; for  already  David  had  announced  that  "in  His  days  shall  justice 
spring  up  and  abundance  of  peace,  till  the  moon  shall  be  taken 
away"  (Ps.  71,  7).  —  Holy  Scripture  makes  mention  neither  of  the 
father  nor  of  the  mother  of  Melchisedech,  and  portrays  him  as 
though  he  had  neither  beginning  of  days  nor  end  of  life.  —  Christ 
was  upon  earth  according  to  His  humanity,  without  a  father  ;  and 
He  is  in  heaven,  according  to  His  divinity,  without  a  mother ;  and 
His  priesthood  is  eternal  and  imperishable  :  He  is  the  only  priest  in 
His  order,  having  neither  predecessor  nor  successor.  —  But  this 
figure  of  Melchisedech  would  be  defective,  if  he  did  not  prefigure 
Christ,  at  the  same  time,  in  the  essential  and  truly  priestly  function, 
that  is,  in  the  offering  of  sacrifice.  But  this  characteristic  also  is 
not  wanting.  Mechisedech  was  a  priest  of  the  Most  High,  and  as 
such  he  presented  to  Him  earthly  offerings  of  bread  and  wine  ; 
thereby  prefiguring  the  new  and  eternal  Sacrifice  of  the  Eucharist, 
which  the  eternal  and  real  Melchisedech,  Jesus  Christ,  instituted  in 
the  new  and  eternal  Covenant  under  the  sacramental  species  of  bread 
and  wine,  and  which  He  will  offer  until  the  end  of  the  world.  This 
is  the  principal  reason  why  it  is  said  of  Jesus  Christ  that  He  is  a 
priest  forever  according  to  the  order  of  Melchisedech. 


solum  digiiitate  permanente  et  effectu  sacrificii  perpetuo,  sed  etiam  continuata 
quadam  functione,  11011  quod  sacrificiuin  in  coelo  offerat,  sed  quod  statini  victimae 
in  cruce  et  totum  meritum  illius  sacrificii  Patri  pro  nobis  repraesentat,  etita  iuter- 
pellat  pro  nobis  interpellatione  sacerdotali.  Unde  etiam  in  coelo  victima  est, 
noft  quae  ibi  nunc  actu  sacrificetuVy  sed  quae  semel  est  sacrificata  et  nunc  cum 
omnibus  nieritis  ilia  oblatione  consunimatis  perseverat  et  vivit  in  aeternum  (Car- 
din.  I'raiizelin,  De  Verbo  incarnato,  tlies.  51,  n.  2).  — 

Cf.  in  particular  Stentrup,  vS.  J.,  Soteriologia,  thes,  81—83. 


11.    The  New  Covenant  of  Grace  requires  a  Perpetual  Sacrifice — d'c.     79 

This  twofold  priestly  function,  namely,  of  intercession  in  heaven 
and  of  offering  sacrifice  on  earth  through  the  application  of  the  heal- 
ing and  sanctifying  power  of  His  sacrificial  blood  and  merits,  Christ 
will  continue  so  long  as  there  are  men  who  require  help,  deliverance 
from  sin  and  justification,  —  and,  therefore,  until  Judgment  Day, 
when  the  number  of  the  saints  will  be  filled  and  completed,  the 
Heavenly  Jerusalem  constructed  upon  and  of  the  living  and  chosen 
stones  of  the  elect.  — Then,  too,  when  the  work  of  redemption  shall 
have  been  victoriously  and  universally  accomplished,  when  the  ene- 
mies of  Christ  shall  have  been  placed  at  His  feet  and  dashed  to  pieces 
like  the  potter's  ware,  —  even  then  will  the  Lord,  as  the  glorious 
Head  of  the  Church  triumphant,  present  to  the  majesty  of  the  triune 
God  the  sacrifice  of  praise,  of  adoration  and  of  thanksgiving  through- 
out all  eternity  ! 


CHAPTER  THE  THIRD. 

The  Unbloody  Sacrifice  of  the  Altar. 

ARTICLE  FIRST. 

The  Truth  and  Reality  of  the  Eucharistic  SaerificCt 

II.     The  New  Covenant  of  Grace  requires  a  Perpetual  Sacrifice  —  and 
that  the  Sacrifice  of  the  Body  and  Blood  of  Christ. 

I.  The  offering  of  the  bloody  Sacrifice  of  the  Cross  constitutes 
the  conclusion  and  crowning  of  the  earthly,  as  well  as  the  foundation 
of  the  heavenly,  activity  and  efficacy  of  Christ  for  the  salvation  of 
mankind.  —  In  the  Sacrifice  of  the  Cross  all  sacrifices  prior  to  the 
coining  of  Christ  have  their  fulfilment  and  by  means  of  it  have  at- 
tained their  end.  "On  the  Cross  there  was  but  oue  sacrifice  (liostia 
singularis)  offered  to  God  for  the  redemption  of  the  world,  and  the 
death  of  Christ,  the  true  sacrificial  Lamb,  announced  so  many  cen- 
turies in  advance,  placed  the  children  of  promise  in  the  liberty  of 
faith.  Then  also  was  the  New  Covenant  sealed,  and  the  heirs  of 
the  eternal  kingdom  were  inscribed  with  the  blood  of  Christ.  Then 
was  evidently  effected  the  transition  from  the  Law  to  the  Gospel, 
from  the  Synagogue  to  the  Church,  from  the  many  legal  sacrifices 
to  the  one  Sacrifice  (a  m  nit  is  sacrificiis  ad  iinam  hostiam),  in  such 
a  manner  that,  when  the  Lord  gave  up  His  spirit,  the  mystical  veil 
wdiich  conceiled  the  innermost  part  of  the  Temple  and  its  holy 
mystery  from  view,  was  suddenly  and  violently  rent  in  twain  from 
top  to  bottom.  Then  truth  abolished  the  figures  (figuras  Veritas 
auferebat),  and  the  prophecies  became  superfluous  after  their  fulfil- 
ment." 1  The  tearing  asunder  of  the  veil  before  the  entrance  to  the 
Holy  of  Holies  of  the  Old  Dispensation  w^as  a  sign  that  the  Old  Cov- 
enaut  ceased  when  the  New  and  eternal  Covenant  of  grace  had  been 
instituted  in  the  blood  of  Christ.  With  the  endinof  of  the  Old  Cov- 
enant,  the  ancient  sacrifices  also  ceased,  because  they  had  become 

^    St.  Leo^  The  Seventeenth  Discourse  on  the  Lord's  Passion. 


80  I.  Dogmatical  and  Ascetical  Part, 

useless.  ^  For  when  the  reality  appears,  the  shadow  vanishes  ;  at 
the  rising  of  the  sun,  night  disappears.  Umhram  fugat  Veritas  — 
Noctem  In  JO  elimimd.  —  The  Sacrifice  of  the  Cross  was  a  transient 
act,  and  as  such  it  was  acconi^^lished  but  once,  in  one  place  —  upon 
Golgotha  —  at  a  stated  time  —  on  that  memorable  and  first  Good 
Friday.  Only  a  few  persons  stood  at  the  foot  of  the  Cross  and  as- 
sisted at  this  most  affecting  sacrificial  drama  ;  for  all  others  the 
Sacrifice  of  the  Cross  is  an  historical  fact :  a  thing  of  long  ago  and 
of  the  past.  —  Now  was  there  to  be  no  further  sacrifice  after  the 
death  of  Christ  ?  Was  Christendom  to  be  without  a  perpetual  sacri- 
fice ?  Was  Christ,  the  author  and  finisher  of  faith  (Heb.  12,  2), 
not  to  bequeath  to  His  beloved  Church  a  permanent  sacrifice  as  a 
heritage  ?  To  say  that  Christ  left  the  religion  He  founded  without 
a  perpetual  sacrifice,  is  an  assertion  which  of  itself  appears  improb- 
able and  will  later  on  be  proved  utterly  false.  But  before  we  give 
proofs  from  the  written  and  traditional  word  of  God,  from  which  it 
is  as  clear  as  the  noon-day  sun  that  the  Catholic  Church  possesses 
in  the  celebration  of  the  Eucharist  a  permanent  sacrifice,  we  will 
prove  how  exceedingly  proper,  3'ea,  how  necessary,  in  a  certain 
sense,  for  the  Christian  religion  and  Church  is  a  perpetual  sacrifice, 
and  that  precisely  the  Sacrifice  of  the  Body  and  Blood  of  Christ. 

a)  The  offering  of  sacrifices  for  the  purpose  of  divine  worship, 
if  not  of  absolute  necessity,  is,  nevertheless,  in  the  highest  degree 
in  accordance  with  human  nature  and  the  natural  law.  I\Ian,  being 
composed  of  body  and  soul,  cannot  express  his  interior  religious  life 
by  anything  better,  cannot  give  it  more  powerful  and  emphatical 
proof  than  by  sacrifice.  Grace  does  not  destroy  nature,  but  improves 
and  sanctifies,  ennobles  and  transforms  it  ;  hence  man  requires,  even 
in  his  condition  as  a  child  of  God  and  in  the  kingdom  of  grace, 
namely,  in  Christianity,  a  visible  sacrifice  in  order  to  comply  with 
his  religious  obligations  in  a  manner  most  consonant  with  his 
nature.  * 'Human  nature,"  as  the  Church  says,  "  requires  a  visible 
sacrifice  ;"  hence  God,  whose  providence  arranges  all  things  with 
so  much  power  and  gentleness,  would  assuredly  not  leave  Christians 
without  a  permanent  sacrifice  which  so  greatly  accords  with  the  in- 
most wants  of  a  religious  heart. 

b)  Since  sacrifice  is  so  well  suited  to  human  nature,  it  is  always 
and  ever>'where  found  recorded  in  history.  In  the  Old  Dispensation 
sacrifices  constituted  the  essence  and  centre  of  the  entire  service. 
Hence  the  New  Covenant  cannot  be  without  sacrifice,  since  it  is  the 
fulfilment  and  completion  of  the  Old.  Now,  if  the  Old  Law,  which 
was  transient,  was  invested  with  so  much  glory,  how  much  more 
must  the  New  Law,  which  is  to  remain  forever,  be  glorious,  that 
is,  endowed  and  distinguished  among  other  things  by  a  correspond- 

^  Quoniam  veritate  superveniente  cessat  umbra,  et  figura  praenuntians  sortitur 
finem  intentum,  quo  habito,  cessare  debet  ejus  usus  et  actus:  hinc  est,  quod  gratia 
superveniente,  Vetera  sacramenta  et  signa  iuipleta  snnt  pariter  et  sublata  CS.  Bouav- 
Brevil.  P.  6,  c.  2). 


11.   The  New  Covenant  of  Grace  reqidres  a  Perpetual  Sacrifice — <S:c.    81 

ing  sacrificial  worship.  ^  —  In  the  Old  Law  there  were  daily  not 
only  bloody,  but  unbloody  sacrifices  also.  Both  kinds  were  figures 
of  the  New  Law.  Now,  as  the  bloody  sacrifices  found  their  fulfil- 
ment in  the  death  of  Christ  on  the  Cross,  in  like  manner  can  the 
figures  of  the  unbloody  sacrifices,  daily  offered,  find  their  realization 
alone  in  the  fact  that  in  the  New  Law  there  exists  a  perpetual  un- 
bloody sacrifice.  ^  —  In  the  Old  Testament  there  were  sacrifices 
which  prefigured  to  the  Israelites  the  future  Sacrifice  of  Redemp- 
tion, placing  it  before  their  eyes,  thus  becoming  to  them  a  means 
of  gathering  in  advance  the  fruits  of  the  tree  of  the  Cross  :  hence  it 
is  highly  proper  that  the  New  Law  also  should  have  a  sacrifice, 
whose  object  it  is  to  represent  to  all  generations  the  Sacrifice  of  the 
Cross,  accomplished  once  for  all,  and  evermore  to  apply  to  them  its 
graces.  —  Cousequently,  we  may  draw  the  conclusion  that  by  the 
New  Law  Christ  did  not  simply  abolish  the  imperfect  sacrificial 
worship  of  the  Old  Law,  but  changed  it  into  one  that  was  more 
perfect. 

c)  The  religion  instituted  by  Christ  is  most  perfect  and  most 
complete,  for  it  possesses  the  plenitude  of  divine  truth  and  grace. 
In  Christianity  supernatural  revelation  has  found  its  cousummation, 
so  that  a  richer  aud  more  copious  outpouring  of  the  Holy  Spirit  is 
not  to  be  expected  here  below.  The  Church  of  Christ  is  placed  in 
the  middle,  between  the  figurative  shadow  of  the  Old  Law  and  the 
final  completion  of  the  Heavenly  Jerusalem.  The  Old  Dispensation 
was  the  preparation  and  the  breaking  of  the  ground  for  Christianity; 
and  Christianity  forms  the  direct  entrance  and  vestibule  leading  to 
the  revealed  and  beatific  vision  of  the  eternal  truth  and  beauty  to 
come.  —  But  the  perfection  of  religion  necessarily  demands  a  per- 
fect divine  worship,  that  is,  the  offering  of  sacrifice  ;  for  sacrifice  is 
the  chief  and  the  most  excellent  act  of  religion.  If  the  Christian 
religion  had  not  a  perpetual  sacrifice,  it  would  not  have  a  perfect 
divine  worship  and  it  would  not  be  complete  in  every  respect ;  but 
it  would  in  an  essential  point  be  incomplete  and  insufficient ;  but 
this  is  inadmissible.  Since  the  Christian  religion  is  the  most  per- 
fect, it  must  possess  the  most  excellent  and  the  most  sublime  and 
worthy  form  of  worship,  namely,  the  worship  of  sacrifice.  Where 
there  is  no  sacrifice,  there  is  no  priesthood  and  no  altar  :  what  would 
Christianity  be  without  sacrifice,  priest  and  altar  ?  ^ 

^  Si  enim,  quod  evacuatur,  per  gloriam  est,  multo  magis,  quod  manet,  in  glo- 
ria est  (2  Cor.  3,  11). 

2  In  promptu  est,  sacrificia  incruenta  non  minus  ac  sacrificia  cruenta  imagi- 
nem  gerere  novi  Testamenti ;  sacrificia  nempe  cruenta  praesignabant  cruentam 
Christi  oblationem  in  cruce,  incruenta  vero  sacrificium  incrueutum  celebrationis 
eucharisticae,  et  ideo  sane  sacrificia  turn  cruenta  turn  incruenta  in  lege  dicta  sunt 
saiicta  sanctorum  (Lambrecht,  De  ss.  Missae  sacrif.,  P.  1,  cap.  4,  5). 

^  Cum  tres  intentiones  et  praecipui  actus  sint  cultus  divini  ac  verae  religionis, 
videlicet  honorificentia  Dei,  impetratio  veniarum  et  adeptio  gratiarum,  multum 
deesset  cultui  Dei,  si  durante  tanta  transgressione  ac  culDa,  desit  advocatus  et 
sacerdos,  ad  impetrandum  cunctis  veniam  ac  gratiam  efficax,  utpote  Christus  (Dion. 
Cartlius.,  De  sacr.  altar.,  art.  10). 
5 


82  J.   Dogmatical  and  Ascetical  Part. 

d)  Christianity  is  founded  on  and  takes  its  root  in  the  Sacrifice 
of  the  Cross.  The  holy  Sacrifice  is  the  source  whence  the  New 
Law  has  emanated  with  its  blessings  and  graces.  As  the  New  Law 
was  instituted  and  confirmed  by  sacrifice,  it  must  of  necessity  be 
sustained  and  maintained  by  a  perpetual  sacrifice  ;  since  the  preser- 
vation of  an  object  is  equivalent  to  a  continued  creation,  it  is  de- 
pendent upon  the  same  cause  as  that  of  its  creation.  Hence  it  is 
not  sufficient  that  the  Christian  religion  and  the  Church  should  have 
as  its  foundation  a  sacrifice  which  was  offered  once  ;  it  must  possess 
a  sacrifice  which  is  per]Detually  repeated  as  the  fundamental  support 
of  its  permanent  existence. 

2.  The  Sacrifice  of  the  New  Testament  neither  can  nor  may 
be  independent  of  the  Sacrifice  of  the  Cross.  From  this  sacrifice 
salvation  flowed  forth  to  mankind  before  and  after  Christ  ;  it,  there- 
fore, constitutes  the  centre  point  to  which  all  other  sacrifices  are 
referred.  —  The  o])ject  of  the  perpetual  Sacrifice  of  the  New  Cov- 
enant cannot  be  a  means  of  acquiring  for  us  additional  merit  or  of 
rendering  fresh  satisfaction  for  the  sins  of  men,  but  its  sole  purjDose 
can  be  no  other  than  to  apply  individually  to  men  in  need  of  help 
and  salvation  the  satisfaction  and  merits  of  the  Sacrifice  of  the 
Cross.  —  Sacrifice  forms  the  centre  point  of  exterior  divine  worship 
and  with  regard  to  its  perfection  stands  on  a  par  with  it.  Now  since 
the  New  Law  so  immeasurably  excels  the  Old  Law,  the  former  must 
possess  a  sacrifice  incomparably  more  noble  and  more  eflficacious 
than  did  the  latter.  ^  The  difference  between  the  two  Testaments 
must  be  impressed  principally  on  their  respective  sacrifices.  In  the 
Old  Law  the  exterior  and  the  carnal,  the  spirit  of  fear  and  of  bond- 
age prev^ailed  ;  therefore,  the  bloody  sacrifices  offered  up  by  unre- 
generate  man  with  the  consciousness  and  acknowledgment  of  un- 
atoned  guilt  were  altogether  appropriate  ;  —  they  appealed  to  an 
irritated  and  avenging  God,  who  punishes  sin  with  death.  But  for 
the  New  Testameiit  is  suited  not  a  bloody,  but  an  unbloody  sacri- 
fice ;  for  in  the  New  Law  the  interior  and  spiritual  prevails,  w^e 
have  there  the  grace  and  joy  of  redemption,  the  spirit  of  love  and  of 
divine  adoption.  ^  —  This  unbloody  sacrifice  must  correspond  to  the 
perfection  of  the  New  Law,  which  possesses  the  unfathomable  riches 
and  treasures  of  the  grace  of  Christ,  that  is,  the  unbloody  Sacrifice 
must  not  only  represent  figuratively  the  Sacrifice  of  the  Cross,  as 
did  the  vSacrifices  of  the  Old  Testament,  but  it  must  really  and  truly 

1  Sacrificium  est  primarium  religionis  niunus  vel  potius  complementum. 
Itaque  decebat,  ut  excellentissima  religio,  qua  nulla  alia  perfectior  aut  sublimior 
esse  potest  (quae  quidem  naturae  humanae  sit  accommodata)  nobilissinium  haberet 
sacrificium,  quale  est  sacrificium  Rucharistiae,  a  quo  ipsa  religio  praecipuam  suam 
excellentiam  habct  (Lessius,  De  perfect,  divin.,  1.  12,  c.  14,  n.  99). 

2  Dicitur  lex  mosaica  differre  ab  evangelica,  quia  ilia  y?^Mrat',  liaec  veritatis 
(Hebr.  10,  1);  ilia  lex  poenae^  haec  gratiae  (Rom.  5,  20 — 21);  ilia  litteraliSy  ista 
spiritualis  (2  Cor.  3,  6);  ilia  ocridefis,  ista  vivificans;  ilia  tiinoris,  ista  a)U07-is; 
ilia  servitutis,  ista  libcrtatis  (Gal.  4,  31);  ilia  oneris  et  isioi  facilitatis  (S.  Bona- 
vent.  Brevil.  P.  6,  c.  9). 


11.    The  New  Covenant  of  Grace  requires  a  Perpetual  Sacrifice — <^c.    83 

show  forth  and  render  present,  the  Sacrifice  once  accomplished  upon 
Calvary.  Now  such  a  presenting  anew  of  the  Sacrifice  of  the  Cross 
becomes  possible  only  when  the  offering  upon  our  altars  is  in  no 
way  inferior  to  the  Sacrificial  Victim  immolated  on  the  Cross  — 
that  is,  only  when  in  the  sanctuary  of  the  Church  the  Body  and 
Blood  of  Christ  are  continually  and  mystically  offered.  ^ 

3.  But  how  can  Christ,  who  has  risen  from  the  dead,  who 
dieth  now  no  more  and  over  whom  death  shall  have  no  more  do- 
minion (Rom.  6,  9),  be  the  gift  offered  and  sacrificed?  To  all 
appearances  the  immortality  and  gloiy  of  our  Saviour,  who  has 
ascended  into  heaven,  seem  insuperable  obstacles  to  a  sacrifice  :  still 
what  is  impossible  to  man  is  possible  with  God.  His  infinite  wis- 
dom discovered  never  suspected  means  and  the  way  to  accomplish 
what  to  men  was  apparently  impossible.  By  virtue  of  manifold  and 
dazzling  miracles  our  Lord  conceals  under  the  appearance  of  bread 
and  wine  upon  the  altar  the  grandeur  of  His  glorified  humanity, 
uniting  in  His  adorable  person  life  and  death,  uniting  the  condition 
of  a  \'ictim  in  sacrifice  with  the  possession  of  heavenly  glory  in  His 
adorable  person.  '^ 

Since  "  the  Word  was  made  flesh  and  dwelt  among  us"  —  and 
since  "the  Lord  was  seen  upon  earth  and  conversed  with  men" 
(John  I,  14  ;  Bar.  3,  38),  His  dwelling  among  us  and  His  associa- 
tion with  us  have  never  ceased.  When  He  ascended  into  heaven. 
He  would  not  leave  us  orphans.  He  would  not  deprive  us  of  the  joy 
and  consolation  of  His  bodily  presence  (which  is  of  course  percept- 
ible only  by  the  light  of  faith,  because  His  bodily  presence  with  us 
is  sacramental).  He  made  good  His  parting  words  in  a  marvellous 
manner:  "Behold,  I  am  with  you  all  days,  even  to  the  consumma- 
tion of  the  world"  (Matt.  28,  20).  — Jesus  wishes  to  remain  in  our 


^  Congruebat,  ut  (homines  quotidianis  peccatis  implicati)  haberent  oblationem 
exterioi'ein ;  sed  Domiuus  imica  oblatione  offereudo  se  omues  alias  oblatioues 
evacuaverat :  ergo  si  nou  debuit  reficere  (to  restore  again),  quod  destruxerat, 
debuit  dare  nobis  illain  eandein^  quam  obtulit,  et  non  aliam.  Ergo  sicut  corpus 
Christi  veriun  fuit  oblatum  in  cruce,  ita  sacrificatiir  in  altari  (S.  Bonav.  4,  dist. 
10,  p.  1,  art.  1,  q.  1).  —  Quoniani  tempus  gratiae  revelatae  requirit,  quod  jam  non 
offeratur  oblatio  qualiscumque,  sed  piira,  piacida  et  plenaria;  et  nulla  alia  ob- 
latio  est  talis,  nisi  ilia,  quae  in  cruce  fuit  oblata,  scilicet  Christi  corpus  et  sanguis; 
hinc  est,  quod  necessario  oportet  in  hoc  sacramento  (Eucharistiae)  non  tautum. 
figurative,  verum  etiam  veraciter  corpus  Christi  tamquam  oblationem  huic  tempori 
debitam  contineri  (S.  Bonavent.,  Brevil.  P.  6,  c.  9).  —  Cf.  Alger.,  De  sacrament., 
1.  2,  c.  3. 

-  Sacrificium  Missae  quotidie  pro  vestra  reconciliatione,  purificatione  et  sa- 
lute in  ecclesia  Deo  Patri  offertur :  nempe  tam  ardentissime  vos  dilexi,  tam 
liberalissimum  ad  vos  animum  habui,  quod  non  suffecit  mihi  semel  vobis  conferri 
et  semel  pro  vobis  offerri,  sed  in  fonte  et  abysso  infinitae  sapieutiae  meae  hunc 
inysterialissimum  vioduni  iuveui  ac  statui,  quo  vobis  indesinenter  adsim  et  con- 
ferar,  pro  vobisque  offerar  et  ita  a  vobis  manducer,  modo  vobis  tolerabili  ac  pro- 
portionate sub  tegumeutis  pauis  et  vini,  non  in  specie  caruis  et  sanguinis,  uec  in 
quantitate  propria,  ut  in  ea  subsisto,  quamvis  simul  cum  ea  accipiar  (Dion.  Carthus., 
De  sacr.  alt.,  art.  7). 


84  /.  Dogmatical  and  Ascetical  Part, 

midst  as  a  perpetual  sacrifice.  He  is  the  Head  of  the  triumphant 
Church  above,  as  well  as  of  the  Church  militant  here  below :  as  He 
is  in  heaven,  so  likewise  does  He  desire  to  be  and  abide  here  upon 
earth,  even  in  His  holy  humanity.  His  presence  accords  perfectly 
with  the  state  of  the  heavenly,  as  well  as  with  that  of  the  earthly 
Church  here  below  :  therefore,  is  He  bodily  present  in  a  different 
w^av  after  the  condition  of  each :  in  heaven  He  sitteth  at  the  rio^lit 
hand  of  God,  full  of  majesty  and  of  glory  ;  upon  earth,  on  the  con- 
trary, He  abides  under  the  appearances  of  bread  and  wine,  as  a 
Sacrificial  Victim  in  lowliness  and  obscurity.  So  long  as  the  Church 
continues  here  below  combating  and  suffering,  in  labor  and  tribula- 
tion, wall  Christ  abide  as  a  perpetual  sacrifice  with  her ;  for  He  Him- 
self will  ever  be  the  bright  model  and  inexhaustible  source  of  that 
life  of  sacrifice  which  the  Church  militant,  as  a  true  and  worthy 
Spouse  of  the  Crucified,  leads  upon  earth  and  will  lead  unto  the 
heavenly  nuptial-day,  whose  happy  dawn  will  usher  in  endless  joy, 
crown  us  wath  victory  and  end  all  suffering.  ^  Amid  the  combat  of 
mortal  life,  we  will,  full  of  consolation  and  confidence,  have  recourse 
to  the  holy  altar,  to  implore  there  strength,  courage  and  victory 
from  the  Divine  Victim.  ^ 

12.     The  Prophecies  of  the  Old  Law  prove  the   Truth  and   Reality  of 

the  Eucharistic  Sacrifice. 

Already  in  the  Old  Law  God  announced  and  predicted  by  the 
mouth  of  His  Prophets  the  unbloody  Sacrifice  of  the  New  Law. 

I.  In  the  first  place,  we  have  the  figurative  priesthood  and 
sacrifice  of  IMelchisedech.  The  kingly  priest  Melchisedech  appears 
suddenly  in  the  pages  of  Holy  Writ  as  a  mysterious  personage  and 
as  suddenly  disappears  ;  God  conferred  upon  him  the  honor  of  pre- 
figuring the  priesthood  and  the  sacrifice  of  Jesus  Christ,  inasmuch 
as  both  are  perpetuated  in  the  New  Covenant.  —  Christ  is  called 
*'a  priest  forever  according  to  the  order  of  Melchisedech"  (Ps.  109, 
4).  These  words  signify  that  INIelchisedech,  by  the  order  of  his 
priesthood,  that  is,  by  the  nature  of  his  sacrifice  and  by  the  manner 
of  his  offering  sacrifice,  prefigured  the  eternal  priesthood  of  Jesus 
Christ.  The  eternal  priesthood  of  Jesus  Christ  must,  therefore,  cor- 
respond to  the  figurative  priesthood  of  Melchisedech  and  be  similar 
to  it  in  the  nature  and  manner  of  its  sacrifice.  In  other  words, 
Jesus  Christ  must  at  all  times  offer  His  sacrifice  in  the  same  manner 


^  :\Iagna  fiducia  adeundus  est  magnus  Pontifex  noster,  Jesus  Filius  Dei,  qui 
in  aris  nostris  tamquam  in  throno  gratiae  sedet  (Ilebr.  4,  14—16).  Regnat  quidem 
apud  coelitos,  ex  quo  devicta  morte  coelos  penetravit,  Rex  regum  et  Domiuus  do- 
minantium;  quotidie  tamen  velut  hostia  pacifica,  quae  iniis  summa  reconciliet,  ad 
instaurandum  perficiendumque  nostrae  redemptionis  opus  offertur.  Quae  quidem 
oblatio  inexhaustos  in  nostrum  usum  et  commodum  divinae  misericordiae  thesau- 
ros  in  se  continet  neque  praesentis  tantum  vitae  limitibus  circumscribitur  ejus 
fructus  et  utilitas,  sed  fnturam  etiam,  alterumque,  qui  humanis  oculis  cerni  uou 
potest,  niundum  complectitur  (Coll.  Lac.  3,  493). 


12.  The  Prophecies  of  the  Old  Law  prove  the  truth  and  reality  of  the  Euchar.    85 

as  Melcliisedecli  offered  his.  The  peculiar  characteristic  of  the 
sacrifice,  and,  consequently,  of  the  priesthood  of  Melcliisedecli  con- 
sisted merely  in  this,  that  he  offered  bread  and  wine  to  the  jNIost 
High  (Gen.  14,  18).  Accordingly  Christ,  as  the  true  and  eternal 
Melcliisedecli,  must  also  offer  a  similar  sacrifice,  and  that  not  merely 
once,  but  continually  throughout  all  ages  until  the  consummation  of 
time.  But  this  can  be  the  case  only  if  the  daily  celebration  of  the 
Eucharist  under  the  species  of  bread  and  wine  is  a  true  and  real 
sacrifice.  Christ  is  * 'eternal  priest  according  to  the  order  of  Melclii- 
sedech"  only  in  so  far  as  He,  by  changing  the  elements  of  bread 
and  wine  into  His  body  and  blood,  offers  perpetually  to  the  ]\Iost 
High  an  unbloody  sacrifice.  —  Thus  the  human  figure  ]\Ielchisedech 
harmonizes  most  beautifully  with  the  Divine  Original  Jesus  Christ, 
saving  that  the  Sacrifice  of  Christ  must  be  infinitely  more  perfect 
than  was  that  of  Melcliisedecli.  In  fact,  Christ  offers  upon  the 
altar  not  ordinary  bread  nor  earthly  wine,  but  "the  holy  bread  of 
eternal  life  and  the  chalice  of  everlasting  salvation."  "Who,''  ex- 
claims St.  Cyprian,  "is  more  a  priest  of  God,  the  Most  High,  than 
our  Lord  Jesus  Christ,  who  offered  to  God  the  Father  a  sacrifice, 
and  offered  the  same  as  Melcliisedecli,  that  is  bread  and  wine  —  His 
body,  namely,  and  His  blood. "^ 

2.  Oil  the  eternal  priesthood  and  sacrifice  of  Christ,  according 
to  the  order  of  Melchisedech,  a  marvellously  clear  light  is  cast  by 
the  grand  prophecy  of  Malachias  —  the  last  of  the  Prophets  :  —  "I 
have  no  pleasure  in  you  —  saitli  the  Lord  of  hosts  —  and  I  will  not 
receive  a  gift  of  your  hand.  For  from  the  rising  of  the  sun  even  to 
the  going  down,  My  name  is  great  among  the  Gentiles,  and  in  every 
place  there  is  offered  to  My  name  a  clean  oblation"  (]\Ialacliias  i, 
10 — 11).  ^ 

The  Fathers  unanimously  teach  and  the  Church  herself  has 
formally  declared,  that  the  Holy  Mass  is  that  "clean oblation",  which 
cannot  be  sullied  by  any  unworthiness  or  depravity  in  him  who 
offers  it,  and  of  which  the  Lord  predicted  by  Malachias,  that  it  would 
be  offered  in  all  places  to  His  name,  which  would  be  great  among 

1  Ep.  ad  Caecilium,  c.  3.  —  Sacerdos  in  aeternum  Christus  Dominus  secun- 
dum ordinem  Melchisedech,  panem  et  vinum  obtulit  (Antiph.  in  festo  Corpor. 
Christi). 

2  Non  est  mihi  voluntas  in  vobis,  dicit  Dominus  exercituum,  et  munus  non 
suscipiam  de  manu  vestra.  Ab  ortu  enim  usque  ad  occasum  magnum  est  nomen 
meum  in  gentibus,  et  in  omni  loco  sacrificatur  et  offertur  nomini  meo  oblatio 
munda,  quia  magnum  est  nomen  meum  in  gentibus,  dicit  Dominus  exercituum 
(Malach.  1,  10 — 11).  The  words  inagniun  est,  sacrificatur  et  offertur  do  not  relate 
to  the  present,  but  to  the  future,  and  to  the  Christian  future,  as  is  evidenced  by 
the  context;  the  Prophets  frequently  use  in  their  prophecies  the  present  tense  in- 
stead of  the  future,  because  they  were  accustomed  to  behold  as  present  the  event 
which,  according  to  time  and  distance,  was  to  happen  in  the  future.  The  ex- 
pressions ab  ortu  solis  usque  ad  occasum,  in  onmi  loco,  tn  gentibus  (hebr.  gojim 
—  not  Israelites,  but  pagan  nations),  designate  the  universality  or  Catholicity  of 
the  promised  worship  and  sacrifice,  such  a  universality  as  is  found  only  in  the 
Christian  Church. 


8G  /.  Dogmatical  and  Ascetical  Part. 

the  nations."  ^  —  In  the  above  prophecy  (verse  the  tenth)  the  an- 
nuhnent  and  the  rejection  of  the  sacrificial  worship  of  the  Old  Law 
are  clearly  and  emphatically  expressed  ;  then,  in  verse  the  eleventh 
a  new  worship  is  foretold  and  therewith  an  oblation  that  is  new, 
nnbloody,  ineffably  pure  and  to  be  partaken  of,  is  promised  to  be 
offered  in  all  places.  By  this  nothing  else  can  be  meant  than  the 
celebration  of  the  Holy  Encharist  in  the  Catholic  Chnrch. 

a)  The  severe  and  bitter  complaint  of  the  Lord:  "I  have  no 
pleasnre  in  yon,"  refers  to  the  priests  of  Levi,  who  after  their  retnrn 
from  exile,  "as  despisers  of  the  divine  name,"  were  very  careless 
and  irreverent  in  offering  sacrifices  ;  for  God  complains  by  the  Pro- 
phet, that,  contrary  to  the  Law,  they  offered  to  Him  what  w^as 
"lame  and  blind  and  sick."  The  Lord,  therefore,  expresses  His 
displeasnre  at  the  defective  and  nnclean  sacrifices  of  the  priests  of 
Levi  ;  taking  an  opportunity,  at  the  same  time,  to  announce  the 
total  cessation  of  the  sacrificial  worship  of  the  Old  Testament  in 
these  words  :  "From  your  hands  (that  is,  from  the  hands  of  the 
priests  of  Levi)  I  shall  accept  no  more  sacrifices."  The  true  reason 
why  the  Lord  rejects  the  Mosaic  sacrifices,  is  not  because  they  were 
carelessly  offered,  but  because  of  the  fact  that  an  entirely  different 
and  new  sacrifice  was  to  be  offered  to  Him  from  the  rising  to  the 
setting  of  the  sun.  "He  taketh  away  the  first  (the  sacrifice  of  the 
Old  Covenant),  that  He  may  establish  that  which  followeth  (the 
Sacrifice  of  the  New  Covenant)"  (Heb.  lo,  9). 

b)  The  ancient  sacrificial  worship  is  to  be  annulled  and  replaced 
by  a  new  and  better  worship.  By  the  worship  promised  "the  name 
of  God  will  be  made  great,"  that  is,  worshipped  and  glorified,  and 
that  not  only  in  Jerusalem,  but  "from  the  rising  to  the  setting  of  the 
sun,"  namely,  throughout  the  entire  world  ;  not  merely  among  the 
Jews,  but  "among  the  nations"  of  the  whole  earth  :  in  short  —  "in 
all  places."  In  contrast  to  the  Mosaic  worship,  which  was  confined 
to  one  nation  and  to  one  place,  the  new  worship  is  represented  as 
being  spread  among  all  nations  and  throughout  the  whole  world, 
that  is,  a  true  Catholic  worship,  which  is  found  nowhere  but  in  the 
Church  of  Jesus  Christ.  Hence  only  Christian  worship  could  have 
been  meant ;  for  the  prophecy  refers  to  that  time  when  Christ,  as 
the  Prince  of  Peace,  would  "rule  from  sea  to  sea  and  from  river  unto 
the  ends  of  the  earth"  —  and  when  "all  kings  of  the  earth  shall 
adore  Him,  when  all  nations  shall  serve  Him"  (Ps.  71,  8,  11). 

c)  This  new,  this  Christian  worship  is  more  minutely  char- 
acterized as  being  true  and  peculiar  divine  worship.  A  true  and 
real  vSacnfice  is  promised  for  the  New  Dispensation,  to  replace  those 
offerings  which  the  Lord  will  no  longer  accept  from  the  hands  of 
the  priests  of  Aaron,  and  which,  nevertheless,  were  also  real  sacri- 
fices. "Not  that  sacrifice  in  itself  was  rejected  ;  for  sacrifices  were 
to  be  found  among  the  Jewish  nation  and  in  the  Church  —  l)ut  only 
the  manner  of  offering  sacrifice  has  been  changed"   {non  genus  oh- 


1     Counc.  of  Trent,  Session  22,  Chap.  1. 


12,  The  Prophecies  of  the  Old  Law  prove  the  truth  and  reality  of  the  Euchar.  87 

latiomim  reprohatiim  est  ,  ,  ,  .  sed  species  immutata  est  tantum).'^ 
The  words  promising  the  new  Sacrifice  are  as  follows  :  "In  all  places 
there  shall  be  offered  a  clean  oblation  (mincha  punim)  to  My 
name."^  These  words  can  by  no  means  be  figuratively  understood 
of  an  oblation  not  essentially  and  really  a  sacrifice,  as  that  of  prayer 
or  any  other  good  work  ;  for  the  words  clearly  and  emphatically 
express  a  true  and  real  sacrifice,  whether  we  consider  the  context  or 
the  words  in  themselves.  —  And  here  the  clean  oblation  of  the  New 
Dispensation  is  placed  in  contrast  to  the  unclean  sacrifices  of  the 
Old  Dispensation  ;  but  the  contrast  is  complete  only  when  there  is 
question  in  both  cases  of  sacrifice  in  its  strict  sense.  —  Each  word 
is  so  chosen  as  to  designate,  not  only  a  real  sacrifice  in  general,  but 
more  particularly  and  strictly  an  unbloody  sacrifice.  This  is  espe- 
cially the  case  with  the  word  mincha,  which  in  the  holy  (liturgical) 
mode  of  speech  is  invariably  employed  to  indicate  the  unbloody 
sacrifices  of  eatables.  —  With  the  prophecy  of  this  sacrifice  is  con- 
nected the  announcement  of  a  new  and  special  priesthood,  destined 
to  offer  the  new  sacrifice  ;  and  with  regard  to  their  priestly  office 
the  new  ministers  of  the  altar  are  designated  as  Levites  by  the  same 
Prophet  Malachias  (3,  3 — 4).  Since  the  new  sacrifice  is  to  be 
celebrated  everywhere,  its  priests,  unlike  the  Jewish  priesthood,  do 
not  belong  to  one  tribe  or  people,  but  are  chosen  by  the  Lord  from 
all  nations,  and  by  supernatural  consecration  are  fitted  and  sanctified 
for  their  office.  After  the  Prophet  Isaias  (66,  18 — 21)  had  described 
the  conversion  of  the  pagan  nations  and  their  entrance  into  the 
Christian  Church,  he  continues:  "And  I  will  take  of  them  to  be 
priests  and  Levites,  saith  the  Lord''  —  Et  assiiman  ex  eis  in  sacer- 
dotes  et  levitasy  dicit  Domi^ms. 


^    S.  Iren.  Adv.  haeres.,  1.  4,  c  18,  n.  2. 

2  Et  in  omni  loco  sacrificatur  et  offertur  nomini  meo  oblatio  munda.  —  The 
original  text  is  emphatic ;  translated  literally  it  reads  thus  :  Et  in  omni  loco  suffi- 
mentum  oblatum  nomini  meo,  et  Cincruentum)  sacrificium  mundum.  The  words 
of  the  Vulgate  sacrificatur  et  offertur  are  in  the  Hebrew  muctar  muggasch  =  sacri- 
ficium (incruentum)  oblatum.  Muctar  is  the  participle  of  hofal  and  the  meaning 
of  it  is  rendered  in  the  sense  of  sacrificium  in  genere  or  rather  sacrificium  incru- 
entum; for  according  to  its  etymology  it  signifies  the  sacrificium  incensi  thuris 
vel  thymiana  =  incense-offering.  The  other  participle  muggasch  =  oblatum  ex- 
presses the  presentation.  An  explanatory  addition  to  the  preceding  forms  the  two 
concluding  words  oblatio  munda,  which  in  the  original  text  are  mincha  tehora  = 
(incruentum)  sacrificium  mundum.  The  word  mincha  has  in  the  Old  Testament 
one  hundred  and  fifty-four  times  the  specific  signification  of  unbloody  sacrifice. 
All  three  words  —  muctar,  muggasch,  mincha  —  occurring  in  the  original  text  are 
often  found  employed  in  the  liturgical  language  of  the  Old  Testament,  but  always 
only  to  signify  real  sacrifice,  never  to  signify  interior  acts  of  worship,  or  such  ex- 
terior oblations  as  are  not  real  sacrifices.  The  sense  of  the  entire  text  is  therefore  : 
Et  in  omni  loco  offertur  nomini  meo  sacrificium,  mincha  (=  incruentum  sacri- 
ficium) mundum  (Cf.  Franzelin,  De  sacrif.  th.  10.  —  Lambrecht,  De  ss.  Miss, 
sacrif..  Pars  2,  cap.  3,  2.  —  Corluy  S.  J.,  Spicilegium  dogmatico-biblicum,  2,  398 — 
408.  —  Knabenbauer  S.  J.,  Commentar.  in  Prophet,  minor.  2,  430 — 445). 


S8  I'  Dogmatical  ami  Ascetical  Fart. 

d)  From  the  prophecy  just  quoted  and  explained  it  is  now  no 
longer  difficult  to  prove  the  truth  of  the  Eucharistic  Sacrifice.  The 
Prophet  announces  that  there  shall  be  offered  in  the  Christian  era 
throughout  the  whole  earth  an  unbloody  but  real  sacrifice.  —  This 
can  mean  nothing  else  than  the  celebration  of  the  Eucharist :  were 
it  not  a  real  sacrifice,  then  we  should  be  forced  to  admit  that  the 
divine  prediction  has  not  been  accomplished,  —  a  conclusion  that  is 
inadmissible.  —  The  words  of  the  Prophet  can  not  be  applied  to  the 
Sacrifice  of  the  Cross  ;  for  it  was  offered  only  in  one  place  and  then 
in  a  bloody  manner,  while  the  sacrifice  foretold  is  an  iinbloodij  one 
and  offered  everijivliere.  On  the  other  hand,  in  the  Holy  Sacrifice 
of  the  i\Iass,  and  in  it  alone,  are  found  united  all  those  marks  by 
which  the  Prophet  characterizes  the  promised  Sacrifice  of  the  New 
Law.  The  new  sacrifice  is  an  unbloody  oblation  of  food  :  is  not  the 
Eucharist  such,  in  a  marvellous  sense  ?  —  The  sacrifice  announced 
is  universal,  that  is,  offered  in  all  places  and  among  all  nations  :  the 
Sacrifice  of  the  Mass  is  celebrated  wherever  the  sun  shines  and  the 
Catholic  Church  exists  —  in  the  Old  and  in  the  New  World,  in  the 
South  and  at  the  North,  on  the  hills  and  in  the  plains,  in  the  sump- 
tuous cathedral  and  in  the  poor  village  church.  —  The  new  sacrifice 
magnifies  the  name  of  the  Lord,  that  is,  it  contains  in  itself  the  most 
worthy  adoration  and  glorification  of  the  Divine  Majesty:  it  is  indeed 
upon  the  altar  that  ''all  honor  and  glory"  is  rendered  unto  the  Ploly 
Trinity.  —  Finally,  the  sacrifice  in  prospective  vision  is  praised, 
with  particular  emphasis,  as  perpetual  and  perfectly  clean  :  where  is 
this  prerogative  found  in  a  higher  degree  than  in  the  Eucharistic 
Sacrifice  ?  This  sacrifice  appears  not  only  as  exceedingly  clean  in 
its  exterior  celebration  and  offering,  but  it  is  in  its  very  nature  and 
essence  so  absolutely  spotless  as  to  be  untarnishable  even  by  the 
unworthy  dispositions  of  those  who  offer  it ;  for  Christ,  the  Holy  of 
Holies,  is  not  only  the  Sacrificial  Victim,  but  also  preeminently  the 
Sacrificer  at  the  altar.  ^ 

3.  Already  the  figurative  sacrifice  of  bread  and  wine  of  Melchi- 
sedech,  as  well  as  the  prophecy  of  Malachias,  intimated  that  the 
perpetual  Sacrifice  of  the  New  Dispensation  would  be  a  food  obla- 
tion, and,  consequently,  that  a  sacrificial  banquet  would  be  con- 
nected therewith.  This  Eucharistic  sacrificial  repast  is  beautifully 
described  and  clearly  announced  in  an  exceedingly  mysterious,  ven- 
erable and  affecting  Psalm.  We  allude  to  Psalm  21.  According  to 
the  testimony  of  Holy  Scripture,  of  the  Church  and  of  the  Fathers, 
this  Psalm  is  Messianic  ;  and  furthermore  that  it  is  not  only  in- 
directly, but  also  directly  and  exclusively  Messianic,  is  taught  and 

1  Sacrificium  consistit  partim  in  actione  offerendi,  partim  in  re  oblata.  Ergo 
ut  sit  omnino  purum  et  mundum,  non  satis  est,  quod  res  oblata  sit  pura,  sed  prae- 
terea  requiritur,  ut  persona  offerens  sit  pura:  quia  alioquin  actio  offerendi  non 
esset  omnino  pura.  Hue  refertur  illud  Malach.  1,11:  "In  onini  loco  sacrificatur 
et  offertur  nomini  meo  oblatio  munda"  non  solum  ex  parte  rei  oblatae,  sed  etiam 
ex  parte  principalis  offerentis,  non  tanien  ex  parte  alioruni  hominum  offerentium. 
(Becanus,  Sunnna  theolog.  de  Sacrific.  Miss.  p.  1,  quaest.  9). 


12.  The  Prophecies  of  the  Old  Law  prove  the  truth  and  reality  of  theEuchar.  89 


clearly  and  most  satisfactorily  proven  by  almost  all  Catholic  com- 
mentators. The  Psalm  contains  a  prophetic  Gospel  relative  to  the 
passion  of  the  Lord,  and  admits  of  two  divisions  or  parts  ;  the  first 
part,  from  verse  first  to  the  twenty-second,  expresses  sorrow,  suffer- 
ing and  lament,  and  unfolds  a  painful  picture  of  the  Crucified 
Saviour ;  while  the  second  part,  from  verse  twenty-third  to  the 
thirty-second,  presents  in  consoling  and  bright  imagery  the  abund- 
ant fruits  of  sacrifice  and  benediction  that  flow  from  the  passion  of 
the  Lord  upon  Christ  Himself  and  upon  those  whom  He  has  re- 
deemed. In  so  far  as  the  latter  part  of  the  Psalm  refers  to  our  sub- 
ject, it  reads  thus  : 


V.  23.  Narrabo  nomen  tuum 
fratribus  meis:  in  medio  ecclesiae 
laudabo  te. 

V.  26.  Apud  te  laus  mea  in 
ecclesia  magna:  vota  mea  reddam 
in  conspectu  timentium  eum. 

V.  27.  Edent  pauperes  et  sa- 
turabuntur,  et  laudabunt  Domi- 
num,  qui  requirunt  eum  :  vivent 
corda  eorum  in  saeculum  saeculi. 

V.  28.  Reminiscentur  et  con- 
vertentur  ad  Dominum  universi 
fines  terrae  :  et  adorabunt  in  con- 
spectu ejus  universae  familiae 
gentium. 

V.  29.  Quoniam  Domini  est 
regnum,  et  ipse  dominabitur 
gentium. 

V.  30.  Manducaverunt  et  ado- 
raverunt  omnes  pingues  terrae  : 
in  conspectu  ejus  cadent  omnes, 
qui  descendunt  in  terram. 


V.  23.  I  will  declare  Thy 
name  to  my  brethren  :  in  the 
midst  of  the  Church  will  I  praise 
Thee. 

V.  26.  With  Thee  is  my 
praise  in  a  great  church:  I  will 
pay  my  vows  in  the  sight  of 
them  that  fear  Him. 

V.  27.  The  poor  shall  eat 
and  shall  be  filled,  and  they 
shall  praise  the  Lord  that  seek 
Him  :  their  hearts  shall  live  for- 
ever and  ever. 

V.  28.  All  the  ends  of  the 
earth  shall  remember,  and  shall 
be  converted  to  the  Lord:  and  all 
the  kindreds  of  the  gentiles  shall 
adore  in  His  sight. 

V.  29.  For  the  kingdom  is 
the  Lord's,  and  He  shall  have 
dominion  over  the  nations. 

V.  30.  All  the  fat  ones  of  the 
earth  have  eaten  and  have  ador- 
ed :  all  they  that  go  down  to  the 
earth  shall  fall  before  Him. 


These  words  find  their  full  and  true  meaning  only  when  applied 
to  the  Eucharistic  Sacrifice  and  banquet.  While  the  Lord  on  the 
Cross  is  immersed  in  the  lowest  depths  of  torment  in  body  and  soul, 
there  gushes  forth  from  His  Heart  that  suffering  and  agonizing 
prayer  of  our  Psalm.  Then  the  dark  clouds  lift  at  once  and  dis- 
appear ;  the  morn  of  the  Resurrection  dawns  clear  and  brilliant  upon 
His  gaze  ;  all  the  blessings  and  glorious  results  of  His  passion  and 


90  /.  Dogmatical  and  Ascetical  Part. 

death  reveal  themselves,  the  future  bright  and  consoling,  full  of  sal- 
vation and  glory  stretches  out  before  Him.  With  this  blessed  per- 
spective presenting  itself  to  His  view,  the  Lord  utters  the  above 
verses  of  the  Psalm,  wherein  He  predicts  a  sacrifice  and  a  sacrificial 
banquet,  to  which  all  the  inhabitants  of  the  earth  are  invited. 

Verse  23.  All,  that  have  been  redeemed  by  the  Sacrifice  of  the 
Cross,  are  "brethren' '  of  Christ  and  children  of  God  ;  as  such  they 
constitute  the  great  family  of  God,  namely,  the  Church,  which  has 
been  gathered  from  all  nations.  "In  the  midst  of  this  Church'' 
(in  medio  ecclesiae)  Christ,  the  risen  Saviour,  abides  mystically, 
perpetually,  as  the  author  and  source  of  the  joyful  tidings  that  herald 
to  the  reo^enerated  "brethren"  of  Christ  the  "name"  of  the  triune 
God.  In  the  Sanctuary  of  this  Church  the  glorified  Redeemer 
dwells  and  lives  forevermore.  His  Eucharistic  presence  being  there 
as  an  unfailing  source  of  endless  praise  to  the  Almighty. 

Verse  26.  After  this  manner  does  the  Lord  promise  to  glorify 
His  Father  "with  praises  in  the  great  assembly"  of  the  Catholic 
Church  {in  ecclesia  magna).  The  crown  of  this  praise  is  to  consist 
in  this  that  He  "would  discharge  in  full  His  vows"  (vota  mea 
reddam)^^  that  is,  that  He  would  uninterruptedly  offer  a  public 
vow  —  or  thank-offering.  ^  By  this  offering  is  understood  and  meant 
the  Eucharistic  peace-offering  offered  "in  presence  of  those  who  fear 
the  Lord,"  who  worship  His  Divine  Majesty  by  faith,  love  and  de- 
votion. Our  Lord  here  announces  that  in  grateful  acknowledgment 
of  His  deliverance  from  suffering  and  death,  He  would  continually 
offer  the  Holy  Sacrifice  of  the  ]\Iass,  which  is  not  only  the  eternal 
and  unbloody  continuation,  but  also  the  sweet  fruit  of  the  bitter 
Sacrifice  of  the  Cross.  ^ 

Verse  27.  In  connection  with  this  Sacrifice  there  is  spread  a 
banquet  —  the  Communion  of  the  admirable  Body  and  Blood  of 
Christ.  To  partake  of  this  food  of  God,  to  sit  at  this  banquet  of 
love,  all  indeed  are  invited  ;   but  among  the  attending  guests,  the 

^     Vota  —  Offering  of  Vows,   that  is,   peace-offerings  made  in  ♦^hanksgiving 
in  fulfilment  of  a  promise  made,  in  case  the  petition  were  granted,  when  the  favor 
was  implored  of  God.     Along  with  the  peace-offerings  were  joined  banquet-offer- 
ings, to  which  widows  and  orphans,  the  poor  and  needy  were  invited. 

2  Vota  rtiea^  i.  e.  sacrificium  N.  L.,  videlicet  sacrificium  corporis  et  sanguinis 
mei,  reddani^  i.  e.  per  sacerdotes  nieos  offerri  faciam  Domino  hi  conspectu  ti)>ien' 
tiutn  eutn,  i.  e.  praesentibus  atque  cernentibus  populis  Christianis  (Dion.  Carthus. 
In  Ps.  21,  26). 

^  Vota  mea  reddam  in  conspectu  timentium  eum  :  per  vota  intelligenda  vi- 
dentur  hoc  loco  vota  sacrificiorum  et  oblationum  juxta  illud  Is.  19,  21:  "Colent 
eum  in  hostiis  et  muneribus ;  vota  vovebunt  Domino  et  reddent."  Christus  enim 
cum  videret  holocaustum  mortis  suae  gratissimum  Deo  fuisse,  videtur  quodam- 
modo  promisisse,  se  holocaustum  illud  per  ininistros  suos  frequentissime  obla- 
turum  eo  quo  deceret  modo,  atque  hoc  est,  quod  nuncdicit:  "Vota  mea  reddam 
in  conspectu  timentium  eum"  i.  e.  perministros  meos,  sacerdotes  novi  Testamenti, 
assidue  innnolabo  sacrificium  Deo  gratissimum,  idcjue  "in  conspectu  timentium", 
i.  e.  colentium  eum  ac  per  hoc  verorum  fulelium  (Hellarminus,In  Ps.  21). 


12. 


Cue  Prophecies  of  the  Old  Law  prove  the  trv^th  and  reality  of  the  Euchar.  91 


honored  and  preferred  are  the  ''poor"  in  spirit,  the  humble  and  the 
lowly,  —  in  short,  all  that  have  emptied  their  hearts  and  divested 
them  of  the  love  of  the  goods  of  this  earth,  and  who,  therefore, 
hunger  and  thirst  after  the  imperishable  food  of  heaven.  These 
"poor  in  spirit  will  eat"  at  the  table  of  the  Lord  and  be  "filled," 
that  is,  they  will  be  strengthened  and  consoled,  be  replenished  with 
joy  and  be  loaded  with  graces  ;  refreshed  and  regaled  with  heavenly 
nourishment,  "they  will  sing  praise  to  the  Lord  whom  they  sought," 
and  of  whose  unspeakable  sweetness  they  have  tasted.  Therefore, 
their  hearts  will  live  eternally  ;  for  whosoever  eats  of  the  living  and 
life-giving  bread  of  the  Eucharist  "will  not  die  forever"  (John  6).^ 

Verse  28.  Unto  this  sacrifice  and  banquet  of  grace  not  only  is 
Israel  summoned,  but  from  "the  ends  of  the  earth"  all  peoples  are 
thereunto  invited.  Aroused  by  the  sound  of  Apostolic  preaching, 
heathen  nations,  hitherto  forgetful  of  God  and  estranged  from  Him, 
wandering  about  in  error,  like  lost  sheep,  shall  "be  reminded"  — 
shall  be  renewed  in  the  faith  of  God  and  by  penance  "shall  be  con- 
verted" to  God  (reminiscentiir  et  convertentur)\  the  heathens,  at 
onetime  "without  grace,"  but  "now  partakers  of  it"  (i  Peter  2, 
10)  and  belonging  to  the  kingdom  of  God,  will  adore  "the  Lord  in 
spirit  and  in  truth." 

Verse  29.  The  Church  of  God,  the  kingdom  of  grace,  which 
the  Lord  conquered  by  His  blood,  comprises  all  "nations"  and  em- 
braces the  ends  of  the  earth;  for  "Christ  hath  conquered,  Christ 
reigns,  Christ  governs"  by  reason  of  the  Sacrifice  of  His  life.  Heg- 
nav'it  a  ligno  Deus. 

Verse  30.  Still,  not  only  the  poor,  but  also  the  rich,  the  great 
and  the  powerful  of  the  earth  (pingues  terrae)  are  called  to  partake 
of  this  sacrificial  banquet  and  to  adore  ;  yes,  every  mortal,  whose 
lot  it  is  to  return  into  the  "dust"  of  the  earth,  will  "fall  down"  in 
profound  reverence  before  the  altar,  upon  which  the  majesty  of  the 
Eucharistic  Redeemer  is  offered  and  hidden. 

4.  During  the  period  of  the  Old  Dispensation  a  mysterious 
obscurity  hung  over  all  such  prophecies  ;  but  in  the  light  of  Christ- 
ianity they  are  made  plain.  Who  does  not  recognize  their  glorious 
fulfilment  in  the  Eucharistic  Sacrifice  and  Communion,  which  the 
Catholic  Church  celebrates  in  all  places  and  at  all  times  ?  These 
prophecies  are  full  of  consolation,  for  they  guarantee  the  truth  and 
divinity  of  our  daily  Sacrifice.  "Not  to  themselves,  but  to  you  the 
Prophets  have  ministered"  (i  Peter  i,  12),  inasmuch  as,  urged  on 

^  Edent pauperes,  i.  e,  humiles  manducabunt  sacramentum  altaris,  non  solum 
sacramentaliter,  sed  etiam  spiritualiter,  et  ideo  saturabuntur,  i.  e.  mentaliter  im- 
piuguabuntur  caritate,  gratia,  consolatione  ac  donis  Spiritus  Sancti,  et  laiidabimt 
Doininum  Jesum  Christum,  qui  est  in  hoc  sacramento  dator  ac  donum,  qui  requi- 
rimt  eunt  affectu,  fide  et  opere  sequendo  vestigia  ejus ;  vivent  corda  eoruni  spiri- 
tuali  vita  i?t  saeculum  saeciili,  i.  e.  sine  fine.  Nunc  enim  vivunt  per  fidem  et 
caritatem,  consummatoque  cursu  praesentis  exilii  vivent  per  contemplationem  et 
gloriam.  Vivent  enim  quoniam  fontemvitae,  sc.  Christum,  digne  recipiunt  (Joan. 
6,  51  et  52).     Dion.  Carthus.  in  Ps.  21,  27. 


92  /.    Dogmatical  and  Ascetical  Part. 

and  enliglitened  by  the  Spirit  of  God,  tliey  foretold  the  sahitary 
Sacrifice  and  the  heavenly  banquet  of  the  Eucharist.  How  great 
our  happiness  and  how  great  a  grace  for  us  to  be  able  to  behold  and 
to  enjoy  in  the  bosom  of  the  Church  all  these  promised  goods  of  the 
Lord!  Those  enlightened  men  of  ancient  times  "not  receiving  the 
promises,  beheld  and  saluted  them  from  afar  off"  (Heb.  ii,  13): 
we  are  in  the  possession  and  the  enjoyment  of  all  the  treasures  of 
Redemption.  Hence  these  words  addressed  by  the  Lord  to  His 
Apostle  are  also  applicable  to  us :  "Blessed  are  the  eyes  that  see  the 
things  which  you  see.  For  I  say  to  you  that  many  prophets  and 
kings  have  desired  to  see  the  things  that  you  see,  and  have  not  seen 
them  ;  and  to  hear  the  things  that  you  hear,  and  have  not  heard 
them"  (Lnke  10,  23 — 24). 

13.     The  Truth  and  the  Reality  of  the  Eucharistic  Sacrifice  —  proved 
from  the  Writings  of  the  New  Testament. 

That  which  in  the  Old  Dispensation  was  prophetically  promised 
by  word  and  figure,  has  found  its  wonderful  fulfilment  and  comple- 
tion in  the  New  Law  of  Grace,  through  Jesus  Christ  who,  after 
suffering  death  and  when  leaving  the  world,  bequeathed  to  His  Holy 
Church  as  a  precious  inheritance  a  clean  food-offering  and  a  heaven- 
ly sacrificial  food.  Our  Lord  "terminated  the  period  of  His  earthly 
pilgrimage  by  a  wonderful  order"  (sni  moms  incolatus  miro  clansit 
ordbie).  Before  offering  Himself  on  the  Cross  in  bloody  sacrifice, 
to  redeem  us  from  all  iniquity  and  to  present  to  Himself  a  people 
acceptable  and  zealous  in  the  performance  of  good  works  (Tit.  2,  14), 
He  had  already  offered  Himself  to  His  Heavenly  Father  as  an  un- 
bloody sacrifice  under  the  appearances  of  bread  and  wine  ;  as  Father 
of  the  world  to  come  (Isa.  9,  6),  He  instituted  at  the  same  time  the 
celebration  of  this  unbloody  sacrifice  for  all  future  ages.  The  Church 
says  on  this  subject :  "Although  Christ,  our  Lord  and  God,  willed 
to  offer  Himself  once  unto  death  upon  the  altar  of  the  Cross,  thereon 
to  accomplish  an  eternal  redemption,  and  because  His  priesthood 
was  not  to  cease  with  His  death.  He,  furthermore,  in  order  to  leave 
to  His  Church  a  visible  sacrifice,  such  as  human  nature  requires 
and  demands,  did  at  the  Last  Supper  proclaim  Himself  the  eternally 
instituted  priest,  according  to  the  order  of  Melchisedech,  and  did 
offer  to  God  the  Father  His  body  and  blood  iinder  the  appearances 
of  bread  and  wine.  .  .  To  the  Apostles,  whom  He  at  the  same  time 
constituted  Priests  of  the  New  Dispensation,  as  well  as  to  their  suc- 
cessors in  the  priesthood.  He  gave  the  command  to  offer  this  Sacri- 
fice, by  the  words  :  'Do  this  in  commemoration  of  Me,'  as  the  Cath- 
olic Church  has  at  all  times  held  and  taught."^  It  is  manifestly 
evident  from  the  words  which  Christ  our  Lord  employed  in  celebrat- 
iug  and  instituting  the  Eucharist,  that  on  the  night  of  the  Last 
Supper  He  did. by  the  consecration  of  bread  and  wine  perform  a  true 

*    Trid.  sess.  22,^  cap.  1. 


13.   The  Truth  and  the  Reality  of  the  Eucharistic  Sacrifice — &c.        93 

and  real  sacrificial  act,  and  ordained  that  it  be  repeated  until  the 
consummation  of  time. 

I.  The  Last  Supper  was  not  merely  a  communion  celebration, 
but  also  a  sacrificial  celebration  ;  for  "after  partaking  of  the  figur- 
ative lamb,"  our  Lord,  by  His  creative  omnipotent  word,  changed 
the  earthly  elements  of  bread  and  wine  into  His  holy  Body  and 
divine  Blood,  that  is.  He  placed  His  Body  and  His  Blood  in  the 
sacramental  state  of  sacrifice,  offered  Himself  thus  to  His  Father  and 
then  gave  His  Body  and  His  Blood  offered  in  sacrifice  to  His  disciples 
as  food  and  drink. 

a)  St.  Lnke  gives  the  words  of  consecration  thus  :  "This  is  the 
chalice,  the  new  testament  in  My  blood,  which  (chalice)  shall  be 
shed  for  you;"  St.  Matthew:  "For  this  is  My  blood  of  the  new 
testament,  which  shall  be  shed  for  many,  unto  the  remission  of 
sins."  ^  Vicariously  to  shed  blood  for  the  atonement  of  the  sins  of 
others,  —  is  an  expression  frequently  employed  in  Holy  Writ  to 
designate  sacrifice.  Hence  the  words  of  the  institution  convey  this 
idea  :  This  is  the  chalice  which  is  offered  for  you  ;  this  is  My  blood 
which  is  offered  for  many,  in  order  to  blot  out  sins.  Our  Lord, 
therefore,  declares  that  He  presents  His  sacrificial  Blood  to  His  dis- 
ciples as  drink,  and  that  His  Blood  is  offered  in  sacrifice.  The  words 
of  our  Lord  are  (according  to  the  original  Greek  text)  so  constituted 
that  they  directly  and  expressly  designate  the  offering  of  His  Blood 
by  a  mystical  or  mysterious  shedding  in  the  chalice,  and  not  that  of 
a  true  and  real  shedding  of  His  blood  on  the  Cross.  —  So  in  order  to 
show  that  here  the  sacramental  offering  of  the  blood  of  Christ  is 
meant,  reference  is  made,  and  very  justly,  to  the  use  of  the  verb  in 
the  present  tense  by  the  Evangelists  :  "which  is  shed"  (€Kxvv6fji€vov'= 
qui  effiinditur)]  and  there  is  no  reason  for  departing  here  from  the 
meaning  of  the  present  tense.  Now  that  we  must  adhere  to  this 
meaning  is  clearly  and  incontestably  proved  by  the  expression  em- 
ployed by  St.  Luke.  According  to  it,  it  is  not  said  that  the  blood 
is  shed,  but  that  the  chalice  is  poured  out  (t6  ttottiplov.  .  .  .  t6  vtt^p  v/hQv 
iKxvvofjievov  =  calix^  qui  pro  vohis  effu}iditur).  This  figurative  mode 
of  speech  does  not  state  merely  that  the  contents  of  the  chalice,  that 
is,  that  the  Blood  of  Christ  contained  in  the  chalice,  will  be  somehow 
or  somewhere  shed,  for  example,  on  the  Cross,  but,  on  the  contrary, 
that  Christ's  Blood  will  be  shed  precisely  inasmuch  as  it  is  present 
and  contained  in  the  chalice  —  in  other  words,  that  it  is  shed  in  the 

^  Hie  est  calix  novum  testamentum  in  sangnine  meo,  qui  pro  vobis  fundetur 
{to  TTOTrjpLov.  .  .  .  TO  vwep  vfxQv  iKxwofievov).  IvUC.  22,  20.  —  Hic  est  enim  sanguis  meus 
novi  testamenti,  qui  pro  multis  effundetur  in  remissionem  peccatorum  (to  at/xa.  .  .  . 
t6  iKxvv6iJL€vov).  Matth.  26,  28.  The  original  Greek  text  here  designates  that  also 
at  the  consecration  of  the  bread  the  Eucharistic  Sacrifice  is  directly  offered  and 
the  Sacrifice  of  the  Cross  only  indirectly,  while  reversely  the  Vulgate  has  the 
Sacrifice  of  the  Cross  directly  and  the  Eucharistic  Sacrifice  only  indirectly  ex- 
pressed. The  original  text  and  the  Vulgate  both  express  the  same  thing,  but  in  a 
different  manner.  On  this  subject  compare  Franzelin  De  ss.  Eucharist.  Sacrific, 
thes.  11. 


94  I.  Dogmatical  and  Ascetical  Part, 

sacramental  state  under  the  appearance  of  wine.  ^  —  Onr  lyord  Him- 
self declares  nneqni vocally,  that  He  had  shed  and  ponred  out  His 
Eucharistic  Blood  mystically  in  the  chalice,  namely,  that  He  had 
truly  offered  it  to  God  the  Father  ;  consequently,  the  act  of  con- 
secration at  the  Last  Supper  was  a  true  sacrificial  act. 

But  the  blood  only  cannot  be  shed,  that  is,  sacrificed,  without 
the  body  being,  at  the  same  time,  also  sacrificed  ;  body  and  blood 
constitute  together  but  one  sacrificial  gift.  The  above  proof,  that 
Christ  at  the  first  celebration  of  the  Eucharist  sacrificed  His  blood, 
likewise  goes  to  establish  the  conclusion  and  the  supposition  that  He 
also  at  the  same  time  and  in  the  same  manner  offered  His  body,  a 
fact  which  can  be  specially  proved  from  the  formula  of  the  con- 
secration of  the  bread. 

According  to  St.  Luke  our  Lord  consecrated  the  bread  with  the 
words  :  "This  is  My  body  which  is  given  for  you  ;"  St.  Paul  in  the 
Greek  text  has  the  formula  :  "This  is  My  body  which  shall  be  de- 
livered for  you."  2  Hence  Christ  does  not  say  that  His  body  shall 
be  given,  or  broken,  to  the  disciples,  but  He  declares  that  His  body 
shall  be  delivered  for  (v-rr^p,  pj-o)  His  disciples  and  "for  many  unto 
the  remission  of  sins,"  as  is  to  be  supplied  in  this  place  from  the 
formula  of  the  consecration  of  the  wine.  Now,  the  vicarious  im- 
molation of  the  body  of  Christ  for  the  atonement  of  sin  is  indis- 
putably a  true  sacrifice.  The  words  of  our  Lord:  "This  is  My 
body  which  is  given  and  delivered,  or  broken,  for  you,"  have,  there- 
fore, this  meaning  :  This  is  My  body  wdiich  is  sacrificed  for  you.  — 
The  giving  or  the  breaking  of  the  body  of  Christ  in  the  celebration 
of  the  Eucharist  is  characterized  and  designated  in  the  present  time, 
not  merely  as  about  to  take  place  in  the  future  on  the  Cross  ;  con- 
sequently, there  can  here  be  literally  meant  and  understood  only  the 
unbloody  Sacrifice  of  the  body  of  Christ  in  the  Eucharist,  and  not 
the  bloody  Sacrifice  of  the  Cross.  —  This  is  proved,  in  the  first 
place,  by  the  use  of  the  present  tense  :  the  "body  which  is  given 

and   broken   for  you"   (^oMfxevov  =  quod  datnr ;     K\ibiJ.evov=  quod  frafigifur^'^ 

for  so  long  as  there  is  no  reason  to  compel  us,  we  dare  not  depart 
from  the  meaning  of  the  present  tense  in  the  text.  In  this  instance 
nothing  either  requires  or  justifies  us  in  applying  or  transferriug  the 
present  form  of  the  verb  to  the  future  Sacrifice  of  the  Cross.  On  the 
contrary,  there  are  reasons  which  preclude  such  an  application.  — 
For,  from  the  circumstance  that  the  shedding  of  the  blood  is  to  be 
understood  in  the  present  time,  it  necessarily  follows  that  the  Sacri- 
fice of  the  body  nuist  be  considered  also  as  taking  place  in  the  present 
time.  —  And  the  expression  of  St.  Paul,  "the  body  l)roken  for  you" 
{corpus pro  voh'is  fractimi)  is  of  such  a  nature  that  it  unequivocally 

^  Veruiii  quidem  est  quofl  continens  ponitur  pro  coiitento;  quia  tamen  effusio 
hie  tribuitur  calici  et  iion  sanguini,  nisi  quatenus  calice  coiitinetur,  iiecesse  est 
intellegere  effusionem,  quae  tunc  fiebat,  quando  sanguis  calice  contentus  effunde- 
batur,  quod  erat  in  coena  (Sylvius,  In  3,  q.  83,  a.  1). 

2  Hoc  est  corpus  nieum,  quod  pro  vobis  datur  {bi.b6yievov).  Luc.  22,  19.  Hoc 
est  corpus  meuni,  quod  pro  vobis  tradetur  (/cXw/xcj^ov).     1  Cor.  11,  24. 


IS,   The  Truth  and  the  Reality  of  the  Eitcharistic  Sacrifice — (&c.        95 

designates  the  Sacrifice  of  the  Eucharist.  ^  The  word  broken  (/ran- 
gere)  can  in  this  place  be  applied  only  to  the  body  of  Christ,  inas- 
much as,  under  the  appearance  of  bread,  it  is  presented  and  eaten 
as  a  food  ;  for  only  the  Eucharistic  Body  is  broken  or  distributed. 
The  literal  meaning  of  the  Apostle  is,  therefore  :  This  is  My  body 
which  as  food  under  the  appearance  of  bread  is  broken  for  you.  — 
Now,  these  words  necessarily  have  the  same  meaning  as  those  of 
St.  Luke:  *^This  is  My  body  which  is  given  for  you,"  that  is, 
sacrificed  ;  hence  they  must  in  like  manner  express  the  Sacrifice  of 
the  Body  of  Christ.  The  full  meaning  of  the  words  of  St.  Paul  is 
accordingly  :  This  is  My  body  which  is  sacrificed  for  you  in  the 
sacramental  state,  in  which  it  is  given  as  food.  ^  Thus  Christ  gave 
His  body,  primarily,  to  His  Heavenly  Father  as  a  sacrifice  for  His 
disciples,  and  He  then  distributed  to  them  His  Body  sacrificed  for 
them  to  be  eaten  as  food.  By  this  He  accomplished  a  former  pre- 
diction :  *'The  bread  (of  heaven)  that  I  will  give  (vohis)  is  My 
flesh  for  the  life  of  the  world"  (j^ro  mundi  vita  —  Joann.  6,  52 ). 

Hence  it  is  clearly  expressed  in  Holy  Scripture  that  the  first 
celebration  of  the  Eucharist,  which  our  Lord  arranged  for  the  eve  of 
His  passion,  in  the  presence  of  His  Apostles,  was  a  true  Sacrifice 
and  a  sacrificial  repast.  —  The  Sacrifice  was  accomplished  in  the 
words:  "This  is  My  body;  this  is  j\Iy  blood;"  for  by  these 
words,  Christ's  body  and  blood  under  the  appearances  of  bread  and 
wine  were  placed  in  the  sacramental  state  of  sacrifice,  that  is,  they 
were  sacrificed  to  adore  and  appease  the  Divine  Majesty.  —  The 
declaration  that  this  action  and  change  was  a  true  Sacrifice,  a  real 
sacrificial  act,  is  contained  in  the  additional  words  :  "which  shall  be 
given  or  broken  for  you  ;  —  which  shall  be  shed  for  you  and  for 
many.''  They  desiguate  and  testify  to  this,  namely,  the  sacrifice 
of  the  Eucharistic  Body  taking  place  at  that  moment,  and  likewise 
the  shedding  of  the  Eucharistic  Blood  then  taking  place  in  the 
chalice  ;  they  designate,  therefore,  the  Body  and  Blood  of  Christ 
under  the  sacramental  appearances  as  a  truly  and  really  sacrificed 
Body  and  as  a  truly  and  really  sacrificed  Blood. 

b)  Christ  not  only  before  His  death  offered  Himself  in  an  un- 
bloody manner,  but  He,  moreover,  instituted  a  perpetual  unbloody 
Sacrifice.  This  is  easily  proved.  In  the  following  words:  "Do 
this  for  a  commemoration  of  ]\Ie"  {Hoc  facite  in  meam  commemora- 
tionem —  Luke  22,  19),  the  Lord  commanded  His  Apostles  and 
their  successors  in  the  priestly  dignity  (i  Cor.  11,  24 — 27)  to  do 
the  same  (hoc)  as  He  had  done,  until  His  return  at  the  end  of  time, 
that  is,  continually  to  offer  the  Eucharistic  Sacrifice,  which  He  had 


1  Cfr.  Maldonat.,  Comment,  in  Matth.  c.  26,  v.  26.  —  Estius,  Comment,  in 
cap.  11,  Epist.  1,  ad  Cor.  v.  24.  —  Comely,  S.  J.  1.  c. 

2  Oportet  intelligere  verba  ilia  de  verocorpore,  sed  sub  specie  panis,  ut  sensus 
sit :  Hoc  est  corpus  meum,  quod  nunc  pro  vobis  in  specie  panis  frangitur,  i.  e. 
datur  et  immolatur  Deo  (Bellarmin.,  De  Missa,  1.  1,  c.  12). 


96  /.  Dogmatical  and  Ascetical  Part. 

just  offered  in  their  presence.  ^  By  this  command,  as  a  natural  con- 
sequence, He  also  imparted  to  them  the  power  of  consecration,  or  of 
offering  sacrifice,  that  is.  He  made  them  priests  of  the  New  Law. 
"Thus  our  Lord  instituted  the  Eucharistic  Sacrifice,  and  willed  to 
transmit  the  power  to  offer  it  to  priests  only,  to  whom  it  appertains 
to  partake  of  it  and  to  distribute  it  to  the  rest.^' 

2.  Certain  circumstances  under  which  the  Eucharist  was  cel- 
ebrated and  instituted  by  the  Lord,  serve  to  develop  still  further  its 
sacrificial  character,  and  to  confirm  the  proofs  already  drawn  from 
the  words  of  the  institution. 

a)  Our  Saviour  named  His  blood,  contained  and  shed  in  the 
chalice,  the  hlood  of  the  New  Testament  (Matt.  26,  28).  The  word 
testament  has  here  a  twofold  meaning  ;  namely,  covenant  and  leg- 
acy. —  Christ  is  the  mediator  of  a  better  covenant,  which  is  es- 
tablished on  better  promises  (Heb.  8,  6),  and  that  covenant  is  the 
new  covenant  of  grace. 

This  covenant  was  formed  mainly  at  the  Last  Supper  and  at  the 
same  time  sealed  with  Christ's  Eucharistic  Blood  in  the  chalice  ;  it 
then  obtained  by  the  shedding  of  the  Blood  of  Christ  its  valid  and 
complete  confirmation.  '^  Thus  Christ's  Blood  was  equally  as  well  in 
the  chalice  as  on  the  Cross  the  Blood  of  the  Covenant,  that  is,  the 
Blood  in  which  the  new  Covenant  of  Grace  was  established.  There- 
fore, the  Blood  of  Christ  must  not  only  not  have  first  been  sacrificed 
on  the  Cross,  but  previously  offered  in  the  chalice  as  sacrificial 
blood.  This  is  required  by  the  contrast  here  evidently  made  be- 
tween the  establishment  of  the  old  and  the  new  covenants  ;  for  the 
words  of  our  Saviour:  "This  is  My  blood,  the  blood  of  the  new 
covenant,"  contain  a  distinct  allusion  to  the  words  :  ''This  is  the 
blood  of  the  covenant  which  the  Lord  hath  made  with  you"  (Exod. 
24,  8),  the  words  spoken  by  Moses  after  the  establishment  of  the 
covenant  of  the  Old  Law,  when  he  sprinkled  the  people  with  blood. 
At  the  foot  of  Mount  Sinai,  God  formed  a  solemn  covenant  with  the 
chosen  people  Israel.  The  Lord  gave  His  laws  and  promises  ;  the 
people  promised  obedience  to  the  instructions  and  regulations  con- 
tained in  the  book  of  the  covenant,  and  then  they  were  sprinkled 
with  "the  blood  of  the  covenant."  This  blood  of  the  Old  Law  was 
sacrificial  blood  ;  for  it  was  consecrated  by  the  offering  of  holocausts. 
—  The  covenant  into  which  God,  through  Moses,  entered  with  the 
Israelites,  was  only  a  figure  of  the  new  and  better  covenant  which 
God,  through  Jesus  Christ,  formed  with  mankiud.  But  in  order  to 
be  the  counterpart  and  completion  of  the  old  covenant,  the  new  cov- 
enant had  likewise  to  be  established  by  a  sacrifice  and  to  be  sealed 


1  Qui  (Jesus  Christus)  formam  sacrificii  perennis  instituens,  hostiam  se  tibi 
(Deus)  primum  obtulit,  et  primus  docuit  offerri  (Liturg.  Gallic). 

2  Sine  dubio  in  ultima  coena  praecipue  condidit  (Christus)  testamentum  quod 
suo  etiam  sanguine  tunc  incruente  imniolato  sancivit ;  postea  vero  in  sacrificio 
cruento  omnino  stabilivit  ac  confirmavit  (Suarez,  In  III.  S.  Tliom,,  disp.  37, 
sect.  4,  n.   16). 


13.   The  Truth  and  the  Reality  of  the  Eucharistic  Sacrifice — &c.        97 

with  sacrificial  blood.  Hence  it  follows  that  the  Eucharistic  Blood, 
which  flowed  in  the  chalice  for  the  sealing  of  the  new  covenant,  was 
the  sacrificial  Blood  of  Jesus  Christ  shed  for  the  glory  of  God.  This 
celebration  of  the  Eucharist  established  by  our  Lord  became,  con- 
sequently, a  true  and  real  sacrifice.  —  The  better  covenant,  whose 
author  and  surety  (Heb.  7,  22)  Jesus  Christ  became,  is  not  merely 
an  alliance  between  God  and  the  regenerated,  but,  moreover,  a 
legacy.  ^  That  which  Christ  bequeathed  to  us  at  the  Last  Supper  is 
nothing  else  than  His  sacrificial  Body  and  sacrificial  Blood,  the 
Eucharistic  Sacrifice  together  with  all  the  goods  and  graces  of  re- 
demption included  therein. 

b)  The  paschal  lamb  of  the  Old  Dispensation  was  the  most 
expressive  and  universal  figure  of  the  Eucharist.  '^  Christ  in  the 
Blessed  Sacrament  is  the  true  paschal  lamb.  He  is  our  paschal  lamb, 
having  taken  the  place  of  the  ancient.  Therefore,  the  priest  during 
Mass,  immediately  before  his  Communion,  says  the  Agnus  Dei,  and 
before  he  administers  the  heavenly  Eucharistic  Food  to  the  faithful, 
he  says  to  them  in  a  loud  voice  :  "Behold  the  Lamb  of  God  !"  Ecce 
Agnus  Dei !  The  ancient  paschal  lamb  unquestionably  had  the 
character  of  sacrifice  ;  the  celebration  of  the  Pasch  was  a  sacrificial 
celebration.  Accordingly  the  Eucharist  must  also  be  a  true  sacri- 
fice ;  otherwise  it  would  not  perfectly  correspond  to  the  figurative 
paschal  lamb  nor  would  it  fulfil  in  every  respect  this  excellent  type. 
But  the  Eucharist  is  in  the  most  perfect  respect  the  new  Paschal 
Lamb  and  Easter  Banquet  of  the  New  Dispensation,  —  therefore,  it 
is  also  the  true  Paschal  Lamb  that  is  immolated  upon  the  altar  in 
an  unbloody  manner,  and  partaken  of  as  an  eternal  remembrance  of 
our  deliverance  from  the  bondage  of  sin,  and  as  a  perpetual  thanks- 
giving for  the  wonderful  work  of  redemption.  The  shadow  of  the 
Jewish  Pasch  disappeared  before  the  brightness  of  the  Eucharistic 
celebration.  In  liac  mensa  novi  Beg  is  —  Novum  Pasclia  novae  legis 
—  Phase  vetus  terminat.  *'In  this  Banquet  of  the  new  King,  the 
new  Paschal  Lamb  of  the  New  Law  puts  an  end  to  the  ancient 
pasch.''  To  signify  this,  our  Lord  joined  directly  with  the  (typical) 
Paschal  celebration  of  the  Old  Dispensation  the  institution  of  the 
Eucharist  as  the  Paschal  Sacrifice  and  Banquet  of  the  New  Law. 
First,  "He  gave  to  His  disciples  the  lamb  and  unleavened  bread, 
according  to  the  ordinance  of  the  Law,  which  had  been  given  to  the 
forefathers."     Then  He  offered  Himself  as  the  spotless  and  blame- 

1  Cf .  Hebr.  9,  16.  17.  —  Testamentum  is  the  translation  of  the  Greek  bLad-qK-tj 
=  arrangement,  disposal,  disposition,  which  may  be  unilateral  disposal  of  inher- 
itance, or  may  be  effected  by  mutual  agreement  (covenant).  Therefore  Heb.  9,  16, 
dcadefxepos  =  testator,  a  testator.  —  St.  Gaudentius  (Sermon  2)  calls  the  Eucharistic 
Sacrifice  "the  hereditary  gift  of  the  New  Testament  (Jiaereditarijim  viicnus  novi 
testamenti),  which  Christ  on  the  night  that  He  was  given  over  to  be  crucified,  left 
as  a  pledge  of  His  presence." 

2  Quamquam  multis  figuris  fuisset  Eucharistia  sacratnentum  praefiguratum, 
praecipiia  tamen  ejus  figura  fuit  agnus  paschalis,  cum  secundum  omnia  ipsum 
repraesentaverit  (S.  Thom.  3,  q.  73,  a.  6). 

6 


98  /.  Dogmatical  and  Ascetical  Part. 

less  sacrificial  Lamb  in  sacrifice  to  God  ;  and,  lastly,  He  fed  His 
Apostles  with  His  sacrificial  flesh,  and  gave  them  to  drink  of  His 
sacrificial  Blood.  The  sacrificial  banquet  was  necessarily  preceded 
by  a  sacrificial  action  ;  for  the  lamb  must  be  slain  before  it  can  be 

eaten. 

3.  The  doctrine  and  practice  of  the  Apostles  prove  that  they 
henceforth  celebrated  the  Eucharist  as  the  Sacrifice  of  the  Christian 
religion. 

a)  It  is  of  the  Christian  altar,  upon  which  the  Sacrifice  of  the 
Eucharist  is  offered  to  God  and  from  which  this  heavenly  sacrificial 
food  is  given  to  the  faithful  for  actual  participation,  that  the  follow- 
ing words,  which  St.  Paul  addressed  to  the  Hebrews,  are  often 
understood  :  "We  have  an  altar,  whereof  they  have  no  power  to  eat 
who  serve  the  tabernacle,"  ^  that  is,  the  Jews  ;  for  in  order  to  have 
the  ricrht  and  privilege  to  participate  by  means  of  Holy  Communion 
in  the  Eucharistic  Sacrifice,  they  had  to  cease  "to  serve  the  tabern- 
acle," that  is,  to  renounce  the  Mosaic  religion  and  enter  into  the 
Church  of  the  Crucified. 

b)  The  same  Apostle  "distinctly  alludes  to  the  Eucharistic 
Banquet  (non  obscure  inmiit),  when  he  says  that  they  who  are  de- 
filed by  partaking  of  the  table  of  devils,  must  not  partake  of  the 
table  of  the  Lord,  for  by  table  he  each  time  means  the  altar."  2  — 
In  the  aforesaid  passage  (i  Cor.  10,  20 — 21)  the  heathen  sacrificial 
table  and  banquet  are  contrasted  with  the  Eucharistic  table  and 
banquet,  to  show  the  Christians  that  it  is  by  no  means  allowed  them 
"to  partake  of  the  table  of  the  Lord  and  the  table  of  devils  ;  to  drink 
of  the  chalice  of  the  Lord  and  the  chalice  of  devils."  The  contrast 
between  the  Eucharistic  table  and  the  sacrificial  banquets  of  the 
heathens  is  only  then  completely  established,  when  the  Eucharist  is 
considered  as  a  sacrifice  of  food  and  as  a  sacrificial  banquet. 

c)  Finally,  when  it  is  recorded  in  the  Acts  of  the  Apostles,  that 
the  clergy  (prophets  and  doctors)  of  the  Church  of  Antioch  "were 
ministering  to  the  Lord,"^  the  celebration  of  the  Sacrifice  of  the 
Mass  is  thereby  unmistakably  meant ;  sacrifice  being  the  most  worthy 
service  (ohlatio  servitutis)  that  may  and  must  be  rendered  to  God 
alone.  Therefore,  it  is  evident  that  the  Eucharistic  celebration, 
which  is  frequently  called  in  Holy  Scripture  the  breaking  of  bread 
(Jractio  panis)^^  was  in  the  Apostolic  times  and  Church  always 
regarded  and  performed  as  a  true  sacrificial  celebration. 


^  Habemus  altare  (6u<Tia<TTi^piov) ,  de  quo  edere  ((fyayeip)  non  habent  potestat^m 
(i^ovaiav),  qui  tabernaculo  deserviunt  (Ilebr.  13,  10).  —  Cf.  in  contrast  Stentrup, 
Soteriologia  th.  87. 

2  Trident,  sess.  22,  cap.  1. 

3  Ministrantibus  (\eiTovpyo6vTwv)  illis  Domino  (Act.  13,  2).  The  word  \eiTovpyeiv 
in  the  Old  and  New  Testaments  is  frequently  used  for  the  celebration  of  public 
worship,  principally  to  mean  that  of  Holy  Sacrifice;  hence  the  Greeks  usually 
call  the  Eucharistic  Sacrifice  and  its  celebration  'Keirovpyla. 

4  Acts.  2,  42 ;  20,  7,  11.     1  Cor.  10,  16. 


13.   The  Truth  and  the  Reality  of  the  Eucharistic  Sacrifice — &c.        99 

4.  Wliat  a  marvellous  love  the  Sacred  Heart  of  Jesus  has 
manifested  in  the  institution  of  the  unbloody  Sacrifice  of  the  Eu- 
charist! ^  How  could  this  divinely  human,  inconceivable,  indescrib- 
able love  have  more  touchingly  manifested  itself  ?  Before  the 
Sacred  Heart  immersed  in  the  bloody  ocean  of  the  bitter  pangs  of 
death  and  broken  asunder  in  deatli,  it  burst  forth  once  more  in 
divine  radiating  flames  of  love  at  the  celebration  of  the  Eucharistic 
Sacrifice  and  Sacrament,  just  like  the  gorgeous  glow  of  the  setting 
sun  in  the  horizon.  —  A  short  time  before  His  painful  and  igno- 
minious death,  "on  the  night,''  says  the  Gospel,  "in  which  Jesus 
was  betrayed,"  He  bequeathed  to  us  all  that  is  most  precious  and 
most  adorable  in  the  mystery  of  the  altar.  ^  The  hour  had  arrived 
for  Him  to  depart  out  of  this  world,  in  order  that  His  holy  humanity 
might  also  take  possession  of  that  glory  and  splendor  which  He  had 
shared  with  the  Father  before  the  creation  of  the  world.  Since  He, 
the  Good  Shepherd,  loved  His  own  who  were  in  the  world.  He 
loved  them  with  an  eternal  love  unto  the  end.  Yes,  He  loved  His 
own  to  the  end,  that  is,  not  merely  to  the  end  of  His  life,  but  to  the 
end  of  time  ;  for  He  will  remain  upon  the  Altar  for  the  sake  of  His 
own  as  long  as  they  are  pilgrims  in  this  world  —  wayfarers  in  this 
strange  land  —  far  from  their  heavenly  country,  whither  He  has 
preceded  them,  to  prepare  mansions  for  them  in  the  House  of  His 
Father.  He  desires  to  be  and  remain  with  the  children  of  salvation 
in  the  mystery  of  the  Eucharist,  abiding  there  for  their  sakes  as  a 
perpetual  Victim  and  as  the  daily  bread  of  the  soul,  until  the  Sacra- 
mental Banquet  on  earth  finds  its  fulfilment  in  the  kingdom  of  God 

^  Omnis  sacerdos  causas  institutionis  sacramenti  altaris,  videlicet  cur  Cbristus 
in  coena  novissima  hoc  supervenerandissinium  instituerit  sacramentum,  sapienter 
atque  multoties  contemplelur.  Cujus  utique  institutionis  prima  causa  est  recor- 
datio  totius  ardefitissiniae  ac  plenissimae  dilectionis  Christi  ad  nos.  De  qua  di- 
lectione  ipsemet  dixit :  Majorem  hac  caritatem  nemo  habet,  quam  ut  animam 
suam  ponat  pro  amicis  suis.  Haec  quippe  est  summa  dilectio,  dum  quis  non  sua 
dona  dumtaxat,  sed  seipsum  quoque  donat  dilecto.  Rursus,  cum  amoris  proprie- 
tas  sit,  amantem  unire  amato,  per  hoc  quod  Christus  in  sacramento  se  ipsum  nobis 
substantialiter  uuit,  patet  ipsius  ad  nos  mutua  dilectio  ac  summa.  Toties  ergo 
flammescit  spiritus  noster  ad  Deum,  totiesque  inflammatur  ac  penetratur,  quoties 
celebramus,  quoties  sacramentum  hoc  consecramus  ac  sumimus,  quoties  caritatem 
Christi  ad  nos  recordamur,  quoties  tantae  dilectionis  pignus  prae  oculis  habemus, 
manibus  contrectamus,  ore  suscipimus.  Ideo  namque  Salvator,  instituto  hoc 
Sacramento,  dixit  ac  jussit  Sanctis  apostolis  et  in  eorum  persona  sacerdotibus  uni- 
versis  :  Hocquotiescumque  feceritis,  in  mei  memoriam  facietis.  Quae  utique  verba 
sunt  niirabiliter  affectuosa  ac  dulcia  piaeque  mentis  injiamniativa  (Dion.  Carthus. 
De  vita  Curatorum,  art.  15;. 

2  Sunt  et  aliae  causae  (institutionis  Eucharistiae),  ut  scilicet  Christus  homo 
indesinenter  et  maxime  Deum  Patrem,  imo  totam  superbeatissimam  Trinitatem 
veneretur  tanti  sacrificii  jugi  oblatione,  in  qua  bonitas,  caritas,  misericordia  Dei 
ad  homines,  beneficia  et  promissa  ipsius  commemorantur,  laus,  gratiarum  actio  et 
reverentia  omnium  fonti  bonorum  devotissime  exhibentur,  humanoque  generi 
multipliciter,  imo  ineffabiliter  subvenitur  et  ipsa  Ecclesia  mirabilissime  ditatuVy 
ornatur,  munitur  (Dion.  Carthus.  4,  dist.  8,  quaest.  3). 


100  /.  Dogmatical  and  Ascetical  Part. 

(Luke  22,  15 — 16),  that  is,  until  the  time  shall  come  when  they 
will  eat  and  drink  at  the  banquet  of  heavenly  joy  and  felicity  at  that 
table,  where  the  Lord  will  gird  Himself  and  going  about  will  min- 
ister unto  them  (Luke  22,  29  ;  12,  37).  —  He  loved  His  own  to  the 
end,  that  is,  to  the  uttermost  bounds,  so  that  He  could  not  love  them 
wath  greater  or  more  intimate  love.  ^  He  had  nothing  more  precious 
at  His  command  than  this  best  of  gifts  —  the  IMystery  of  His  Body 
and  Blood,  nothing  better  than  His  own  self  with  His  divinity  and 
humanity,  with  all  the  riches  and  treasures  of  the  redemption. 
]\Iount  Calvary  did  not  suffice  for  the  ardor  of  His  love,  it  did  not 
come  soon  enough  for  Him.  Before  His  Blood  flowed  forth  in  clear 
streams  from  a  thousand  wounds,  He  would  shed  it  and  have  it  flow 
mystically  in  the  chalice  ;  before  His  Body  would  be  consumed  as 
a  fragrant  victim  on  the  Cross  in  the  fire  of  torments,  He  washed  to 
give  and  break  it  for  us  already  at  the  Last  Supper  under  the  ap- 
pearance of  bread.  This  unbloody  Sacrifice  of  His  Body  and  Blood, 
according  to  the  directions  of  His  last  will,  according  to  the  testament 
of  His  Heart  inflamed  with  love,  is  to  be  perpetuated  to  the  con- 
summation of  the  w^orld  ! 

So  great  the  love  for  us  He  bore, 
To  torments  and  death  He  adds  yet  more  ; 
In  the  Supper  Hall,  Himself  He  gives, 
His  token  of  love  —  with  us  forever  to  live. 

Under  the  appearance  of  bread  and  wine, 
He  is  our  food,  our  nourishment  divine  ; 
On  the  Cross  His  life  He  joyfully  gave. 
On  the  Altar,  His  same  Sacrifice  will  save. 

Like  to  the  eternal  glory  of  His  name. 
His  priesthood  continues  ever  the  same,  — 
In  sacrifice  to  the  Father,  daily  His  Sacred  Heart 
Prompts  Him,  Himself  to  offer  on  our  part ! 

14.     The  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real 

Sacrifice. 

To  render  our  demonstration  complete,  we  will  now  prove  the 
existence  of  the  Eucharistic  Sacrifice  from  the  other  source  of  faith, 
—  namely,  divine  tradition.  As  "the  pillar  and  ground  of  the 
truth"  (i  Tim.  3,  15)  the  Catholic  Church  lias  always  and  every- 
wdiere  believed  and  taught  that  the  Holy  Mass  is  a  true  Sacrifice  — 
the  sole  and  perpetual  vSacrifice  of  the  New  Law.  As  the  faithful 
guardian  and  dispenser  of  all  the  means  and  treasures  of  the  grace 


^  Cum  dilexisset  suos  (tovs  loiovs),  qui  erant  in  iiiuudo,  in  finem  (els  xAos) 
dilexit  eos  CJoan.  13,  1).  Jesus  had  constantly  shown  His  love  to  His  disciples, 
whom  He  left  behind  in  this  world,  but  at  His  departure  out  of  this  world  He  loved 
them  els  tAoj,  until  the  end  and  the  consuinmation,  as  much  as  a  God-man  could 
love  —  j^ivin^  them  tlie  last  and  greatest  proof  of  His  love  (reXetoTdrT/j'  iiredel^aro  ttjv 
dydTTTjffiv).     S.  Cyr.  i.  h.  1. 


i-4.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice,  101 

of  Jesus  Christ,  she  has  also  at  all  times  preserved  and  administered 
the  Eucharistic  Sacrifice  as  her  greatest  treasure.  —  In  the  very 
earliest  ages  of  the  Church  there  are  to  be  found  very  many  most 
clear  and  most  irrefragable  testimonies  in  favor  of  the  universal  and 
constant  belief  of  all  Christendom  in  the  sacrificial  character  of  the 
Eucharist,  as  well  as  of  its  uninterrupted  celebration  as  a  sacrifice  in 
the  bosom  of  the  Catholic  Church.  As  the  most  sublime  and  wonder- 
ful mystery  of  faith,  the  daily  Sacrifice  of  the  Mass  was  concealed 
with  the  most  anxious  care  from  the  eyes  and  ears  of  unbelievers 
and  of  the  uninitiated,  so  that  the  Fathers  frequently  speak  of  it  in 
an  obscure  and  merely  suggestive  manner  ;  but  notwithstanding  this 
ancient  prevalent  discipline,  there  are  to  be  found  in  their  writings 
and  in  the  various  liturgies  so  many  beautiful  expressions  relative  to 
the  Eucharist,  that  we  may  without  difficulty  gather  therefrom  all 
the  principal  teachings  of  the  Church  with  reference  to  the  Holy 
Sacrifice  of  the  IMass. 

I.  When  the  Fathers  speak  of  the  celebration  of  the  Eucharist, 
they  often  use  the  expressions  sacrifice  {sacrificium^  ohlatio^  hostia, 
victlma)  and  to  ofiei  (sacrificare^  immolare,  offerre)^  priest  (sacer- 
clos)  and  altar  (alfare^  ara)\  they,  therefore,  acknowledge  in  the 
Eucharistic  celebration  a  sacrificing  priest,  a  sacrificial  gift,  a  sacri- 
ficial action  and  a  place  of  sacrifice.  But  it  unquestionably  follows 
from  these  words,  that  they  are  not  to  be  taken  in  a  wide  sense,  but 
in  their  strict  and  literal  meaning.  — 

a)  They  designate  the  celebration  of  the  Eucharist  often  as  a 
sacrifice  of  atonev^ent  (dv<Tia  tov  i\a(Ty.od,  sacrlficium propitiationis)^  as 
a  complete  and  true  sacrifice  {sacrificium plenum  et  verimi)^  as  the 
most  sublime  and  the  most  true  sacrifice  (siimmum  et  verissimum 
sacrificium)^  and  as  a  tremendous  sacrifice  {(Pplktt)  evaia,  sacrificium 
liorrendum,  tremendum^  terrihile). 

b)  The  Eucharistic  Sacrifice,  which  can  be  celebrated  only  by 
a  duly  ordained  priest,  they  expressly  distinguish  from  the  im- 
properly so  called,  that  is,  from  the  interior  and  spiritual  sacrifice, 
which  each  of  the  faithful  may  and  should  offer. 

c)  They  distinguish  the  Sacrifice  of  the  Body  and  Blood  of 
Christ,  which  is  accomplished  by  the  spiritual  sword  of  the  words  of 
consecration,  from  participation  by  Holy  Communion  in  the  com- 
pleted Sacrifice,  as  well  as  from  the  prayers  and  ceremonies  with 
which  the  sacrificial  action  is  accompanied  and  celebrated. 

d)  Very  often  they  teach  that  the  perpetual  Sacrifice  of  the 
New  Covenant  has  replaced  the  figurative  sacrifices  of  the  Old  Law. 
They  discover  in  the  Sacrifice  of  the  Altar  the  fulfilment  of  the 
figurative  sacrifice  of  Melchisedech  ;  they  behold  in  the  Eucharist 
the  clean  oblation  predicted  by  Malachias. 

e)  When  they  consider  more  closely  the  relation  of  the  Sacrifice 
of  the  Mass  to  that  of  the  Cross,  they  say  that  upon  the  Altar,  as 
upon  the  Cross,  there  is  one  and  the  same  sacrificing  Priest,  one  and 
the  same  Sacrificial  Victim,  but  a  different  mode  or  action  of  offer- 


102  I.  Dogmatical  and  Ascetical  Part. 

ing  ;  for  in  the  unbloody  Sacrifice  of  the  Altar  the  Lamb  of  God  is 
mystically  and  sacramentally  immolated,  in  order  always  to  keep 
alive  the  remembrance  of  the  bloody  Sacrifice  of  the  Cross. 

f )  They  teach  that  the  Eucharistic  Sacrifice  is  offered  not  onl)^ 
for  the  living,  but  also  for  the  dead,  and  that  it  procures  for  all 
atonement  and  forgiveness  of  sins. 

g)  From  those  who  assist  at  this  Sacrifice,  they  require  the 
utmost  devotion  and  the  most  profound  reverence  ;  from  the  cel- 
ebrating priest,  virginity  and  angelic  purity  of  heart. 

For  these  and  similar  proofs,  we  have  ^'a  cloud  of  witnesses" 
(Heb.  12,  i),  but  we  shall  here  confine  ourselves  to  a  few  passages 
from  the  Fathers. 

A.     The  Fathers  of  the  East. 

Among  these  proofs  we  may  also  reckon  the  beautiful  words 
said  to  have  been  addressed  by  St.  Andrew,  Apostle,  to  the  pro- 
consul who  ordered  him  to  offer  sacrifice  to  the  heathen  gods.  The 
Acts  of  the  Martyrdom  of  this  Apostle  give  them  as  follows  :  "Every 
day  I  present  to  God  Almighty  a  living  sacrifice.  .  .  .  daily  I  offer  to 
God  the  Immaculate  Lamb  upon  the  Altar  of  the  Cross  (that  is,  upon 
what  takes  the  place  of  the  Cross).  After  the  faithful  have  eaten 
the  Flesh  of  this  Immaculate  Lamb  and  drunk  of  His  Blood,  He 
remains  whole  and  living.  .  .  .  Although  He  has  been  sacrificed  and 
eaten,  this  Lamb  remains  uninjured  and  lives  immaculate  in  His 
kingdom."  ^ 

St.  Irenaeus  (t  202)  distinctly  calls  the  Eucharist  the  clean 
oblation  predicted  by  the  Prophet  Malachi'as.  "Christ,"  he  writes, 
"acknowledged  (at  the  Last  Supper)  the  chalice  as  His  Blood  and 
taught  the  new  Sacrifice  of  the  New  Covenant,  which  the  Church 
has  received  from  the  Apostles  and  offers  to  God  throughout  the 
entire  world  (et  novi  Testamenti  novam  docult  ohlaUonem,  quam 
Ecdesia  ah  Apostolis  accipiens  in  universo  mundo  offert  7)eo)." 
"The  Jews  have  not  received  the  Word  (^Verbmn,  Uyos)^  which  is 
sacrificed."  This  Sacrifice,  which  our  Lord  commanded  to  be 
offered,  is  accepted  by  God  as  a  "clean  oblation  and  well  pleasing  to 
Him"  (sacrifichtm  imnim  et  acceptuin) .  ^ 

St.  Ephrem  (t  379)  —  the  greatest  and  most  learned  Father  of 
the  Syrian  Church  —  filled  with  enthusiasm,  extols  the  inconceivable 
dignity  of  the  priesthood  of  the  New  Law.  "O  astounding  miracle, 
O  unspeakable  power,  O  dread  mystery  of  the  priesthood  !     Spiritual 


^  Omnipotenti  Deo  ego  omni  die  vivum  sacrificium  offero.  .  .  .  Agnum  imma- 
culatum  quotidie  in  aUari  crucis  (=  quod  est  loco  crucis)  Deo  offero,  cujus  carues 
postquam  fidelis  populus  manducavit  et  ejus  bibit  sanguinem,  Agnus  immaculatus 
integer  manet  et  vivus.  .  .  .  Postquam  ininiolatus  et  manducatus  est,  Agnus  integer 
manet  et  immaculatus  vivit  in  regno  suo  (S.  Andr.  Apost.  iuepist.  Presbyt.  Achaiae 
c.  6j.  — The  authenticity  of  these  Acts  is  indeed  disputed;  they  are,  however,  an 
undeniably  ancient  and  venerable  written  memorial  that  reaches  back  to  the  third 
century. 

2     Adv.  haeres.  1.  4,  c.  17—18. 


1-k.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice,  103 

and  lioly,  sublime  and  immeasurable  office,  wliich  Christ,  after  His 
coming  into  tliis  world,  gave  to  us  without  our  meriting  it !  On 
bended  knees,  with  tears  and  sighs,  I  beg  to  consider  this  treasure 
■of  the  priesthood  ;  I  repeat,  a  treasure  for  those  who  preserve  it 
worthily  and  holily.  Yet,  shall  I  attempt  to  extol  the  dignity  of 
the  priesthood  ?  It  exceeds  all  comprehension  and  all  conception. 
It  was,  I  believe,  in  consideration  of  the  priesthood  that  St.  Paul 
exclaimed  :  'O  the  depth  of  the  riches,  of  the  wisdom  and  the  know- 
ledge of  God!'  ''  With  respect  to  the  Eucharist,  we  find  in  his 
writings  the  following  passage  :  "Fire  once  fell  upon  the  sacrifices 
of  Klias  and  consumed  them.  For  us  the  fire  ^  of  mercy  became  the 
sacrifice  of  life.  Fire  at  one  time  consumed  the  sacrifice  ;  but  Thy 
fire,  O  Lord,  we  eat  at  Thy  Sacrifice."  2 

Cyrillonas,  ^  after  Ephrem  the  most  famous  of  the  Syrian  poets, 
repeatedly  evidences  in  a  powerful  and  original  manner  the  Euchar- 
ist as  a  Sacrifice  and  Sacrament.     In  his  first  homily  on  the  Pasch 
of  Christ,  he  writes:   "The  Eord  prepared  a  new  banquet,  inviting 
to  it  those  of  His  household.     A  feast  He  prepared  for  His  Spouse 
to  satisfy  her  hunger.     He  Himself  first  offered  His  own  Body,  and 
afterward  He  was  slain  by  man.     He  pressed  it  out  in  the  chalice  of 
redemption,  and  later  on  the  people  also  pressed  it  out  on  the  Cross. 
Upon  His  head  He  placed  the  crown  of  glorious  prophecy.     He 
sharpened  the  sacrificial  knife  of  the  Law,  therewith  to  immolate 
His  own  Body  as  the  paschal  Lamb.     He  brought  the   nations  to 
His  banquet  and  called  the  tribes  to  His  feast.     He  clothed  Himself 
with  the  true  priesthood  and  with  the  perfect  celebration  of  sacrifice. 
He  stood  there  and  supported  Himself  through  love  and  held  His 
own  Body  high  up  in  His  hands.     His  right  hand  was  a  holy  altar. 
His  uplifted  hand  a  table  of  mercy.     His  omnipotence  exercised  the 
true  priesthood.     He  consecrated  and  blessed  Himself,  He  prayed 
and  gave  thanks  over  His  own  Body.     He  sacrificed  and  slew  His 
own  self,   He  bestowed  and  pressed  out  His  life-giving  Blood.  — 
Come,  My  disciples,  thus  cries  out  the  Lord,  receive  Me,  I  will  place 
Myself  in  your  hands  !     Behold,  here  truly  do  I  stand,   but  at  the 
same  time  you  really  and  indeed  consume   Me.     Come,  My  beloved 
ones,  drink  also  of  My  Blood,  which  is  the  Blood  of  the  New  Test- 
ament !     Drink  of  the  cup  of  fire,  the  Blood  which  inflames  all  that 
partake  of  it,  but  in  order  that  you  may  not  forget  this  evening, 
more  precious  to  you  than  the  day,  that  you  may  not   forget  this 
hour,  in  which  you  have  tasted  the  Divinity,  I  command  you  also, 
My  beloved  ones,   confidants  of  My  mysteries,  to  do  this  :  the  re- 
membrance of  this  is  not  to  cease  among  you  until  the  end  of  the 
world  !     Thus,  My  brethren,  shall  you  do  at  all  times  and  be  mind- 


1  The  Syrians  love  to  designate  the  Divinity  and  especially  the  Eucharistic 
presence  of  the  God-Man  by  the  word  **/^^V<?". 

2  Gt.  Ephrem,  The  Incomprehensibility  of  the  Son,  chap.  4. 

3  Cf.    Bickell    concerning    him    in    the    "Bibliothek    der    Kirchenvater ", 
Kempten,  1872. 


104:  /.  Dogmatical  and  Ascetical  Fart, 

fill  of  ]\Ie  !  Ill  i\Iy  Cluircli  let  this  be  My  sublime  memorial  and 
upon  the  face  of  the  earth  this  shall  be  My  Pasch  !"  —  In  a  Syrian 
poem  "On  Wheat",  which  in  all  probability  emanated  from  the  same 
Cyrillonas,  we  read  the  words  :  * 'Without  wheat  (which  forms  the 
element  of  the  Eucharistic  Sacrifice)  the  altar  would  be  empty, 
without  it  the  Holy  Ghost  could  not  descend  (to  the  consecration  of 
the  Eucharist),  without  it  the  priest  could  not  offer  the  Sacrifice  of 
propitiation.,  without  it,  indeed,  no  man  would  be  able  to  ajDpease 
the  Deity." 

In  a  poem  on  the  dedication  of  a  new  church,  composed  by  the 
Syrian  Bishop  (chorepiscopus)  Balaeus^  (prior  to  431),  we  read: 
*' Enthroned  in  His  house  is  the  Lord,  awaiting  us  that  we  may  enter 
and  implore  His  mercy.  It  is  not  an  ordinary  dwelling,  but  a  heaven 
upon  earth,  because  the  Lord  of  heaven  resides  therein.  Instead  of 
angels,  holy  priests  who  therein  serve  the  Deity  are  seen  there.  The 
altar  is  prepared,  enveloped  in  truth  ;  before  it  stands  the  priest  and 
enkindles  the  fire.  Bread  he  takes,  but  the  Body  He  gives  ;  wine 
he  receives,  but  Blood  he  distributes.  The  altar  of  stone  supports 
our  Hope,  the  pure  priest  invokes  the  Holy  Ghost,  the  assembled 
faithful  unite  in  the  Sanctus^  the  King  hears  it  and  allows  His 
mercy  to  pour  down.  Upon  the  earth  stands  the  altar  which  bears 
His  Body,  and  in  His  heavenly  kingdom  He  imparts  eternal  life 
and  glory." 

Isaac  of  Antioch  (t  between  459  and  461)  sings  in  a  poem  "On 
Faith":  "I  saw  the  mixed  vessel  of  faith,  which  was  filled  with 
blood  instead  of  wine  ;  and  instead  of  bread  the  slain  body  was 
placed  upon  the  table.  I  saw  the  blood  and  shuddered  ;  the  sacri- 
ficed body  and  terror  seized  me." 

According  to  Didymus  "the  Blind"  of  Alexandria  (t  about  395), 
the  Eucharist  is  that  unbloody  Sacrifice  daily  celebrated  throughout 
the  world.  "Of  that  which  the  Lord  Himself  has  given  and  daily 
gives  to  each  (bread  and  wine),  each  one  receives  the  unbloody 
Sacrifice  offered  devoutly  and  holily  (7rpo(r0epoAi^;/77i/  b^x^Tai  dvaiixaKTov  evaiav).'''' 
"Why  do  we  with  faith  and  reverence  celebrate  the  so-much-longed- 
for  and  carefully  prepared  Pasch  each  year,  yea,  every  day,  or  rather 
at  every  hour,  in  which  we  partake  of  His  Body  and  Blood  ?  They 
who  have  been  favored  with  this  sublime  and  eternal  mystery  know 
what  I  say."  ^ 

Many  beautiful  and  explicit  passages  relative  to  the  Eucharist 
are  found  in  the  writings  of  St.  Cyril,  Bishop  of  Jerusalem  (f  386).^ 
In  the  Fifth  Mystagogical  Lecture,  he  treats  of  the  Sacrifice  of  the 
Mass.  In  it  he  instructs  the  newly  baptized  ( v€o<f>d}Ti<rToi)  and  explains 
to  them  its  principal  points  according  to  the  Rite  of  the  Mass  of  the 
Church  of  Jerusalem,  that  is,  the  Liturgy  of  the  Apostle  St.  James. 


^     Cf.  Bickell  ou  all  the  other  quotations. 

2  DeTrinit.  II,  c.  7;  III,  c.  21. 

3  Cf.  on  this  subject  Becker  in  the  "Katholik"  of  1872  (first  half)  —  pp.  422— 
449;   641—661. 


i4.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice.  105 

He  calls  the  time  of  Sacrifice  "a  sublimely  dread  hour,"  in  which, 
above  all,  our  hearts  should  be  elevated  to  God.  The  Mass  is  "a 
holy  and  tremendous  Sacrifice,"  ^'a  holy  mystery,"  "a  Sacrifice  of 
reconciliation" — a  Sacrifice  offered  for  our  sins  and  for  all  our 
wants,  for  the  living  and  for  the  dead.  ^  "After  this  spiritual 
(=  mystical,  sacramental)  Sacrifice,  this  unbloody  worship  of  God 
is  accomplished  (=  after  the  real  sacrificial  action,  the  Consecra- 
tion), over  this  Sacrifice  of  reconciliation  we  implore  God^  to  grant 
universal  peace  to  the  churches.  .  .  .  and  in  unison  we  pray  for  all 
who  are  in  need  and  offer  this  Sacrifice.  For  all  among  us  (=  in 
the  Communion  of  the  ChurchJ,  who  have  already  departed  this 
life,  we  pray,  believing  that  these  petitions  will  be  of  the  greatest 
benefit  to  those  souls  for  whom  they  are  offered,  while  this  holv  and 
most  sublime  Sacrifice  is  presented  on  the  altar.  For  the  departed, 
we  offer  Christ  slain  for  our  sins,  inasmuch  as  we  reconcile  this 
beneficent  God  with  them  as  well  as  with  ourselves."  ^ 

Gregory  of  Nazianzum  (t  about  390)  carefully  draws  a  distinc- 
tion between  Sacrifice  in  a  strict  sense,  which  the  priest  alone  can 
offer,  and  sacrifice  in  a  wider  sense,  which  all  the  faithful  can  and 
should  present.  The  interior  sacrifice,  self-denial,  the  spirit  of  self- 
immolation,  is  a  necessary  requisite  for  the  priest,  in  order  worthily 
to  offer  the  Sacrifice  of  the  Altar.  *'As  I  was  not  ignorant"  — ■  thus 
he  speaks  —  "that  no  one  is  worthy  of  the  great  God,  our  Sacrifice 
and  Highpriest,  if  he  has  not  beforehand  presented  himself  a  living 
and  holy  sacrifice  to  the  Lord,  and  rendered  to  Him  a  reasonable, 
acceptable  service,  if  he  has  not  previously  offered  to  God  a  sacrifice 
of  praise  and  a  coutrite  heart,  the  only  gifts  required  of  us  by  the 
Giver  of  all  good  gifts  ;  how  could  I  have  dared  to  offer  to  Him  the 
visible  Sacrifice,  the  figure  of  great  mysteries  ?  ^  How  could  I  have 
ventured  to  bear  the  name  and  dignity  of  a  priest,  before  sanctifying 
my  hands  with  good  works,  before  accustoming  my  eyes  to  regard 
created  things  in  the  proper  manner,  —  in  admiration  of  the  Creator 
and  not  to  the  ruin  of  the  creature  V  ^ 

In  the  writings  of  St.  Chrysostom  (t  407),  we  find  many  im- 
portant explanations  pertaining  to  the  Sacrifice  of  the  Eucharist. 
With  astonishment  he  praises  the  dignity  of  the  Christian  priesthood, 
which  "not  a  man,  not  an  angel,  nor  an  archangel,  nor  any  other 
created  power  than  the  Holy  Ghost  Himself  instituted  ;"  he  shows 
what  purity  and  fear  of  God  are  required  in  order  that  the  priest  may 
worthily  celebrate  the  holy  and  tremendous  Sacrifice.  "When  you 
behold  how  the  Lord  is  sacrificed  and  laid  there,  and  how  the  priest 
stands  and  prays  during  the  Sacrifice  :  do  you  still  imagine  yourself 

^      EttI  ttJs  dvfflas  eKeivrjs  tov  iXacrfwO  TrapaKoKoOfxev  rhv  dtbv. 
2    Mystag.  Catechism,  Chap.  8 — 10. 

^  The  external,  that  is,  the  real  Sacrifice  of  the  Eucharist,  which  St.  Gregory 
in  this  place  more  minutely  characterizes  as  the  unbloody  representation  of  the 
great  Sacrifice  of  the  Cross. 

*    Discourse  on  His  Flight,  Chap.  95. 


106  /.    Dogmatical  and  Ascetical  Part, 

to  be  among  men  and  on  this  earth  ?"  ^  Those  who  do  not  remain 
for  the  conchision  of  this  holy  action,  but  who  irreverently  and  with 
distraction  to  others  leave  the  church  at  the  time  of  Communion,  are 
severely  censured  by  the  Saint.  He  admonishes  them  in  this  wise  : 
''What  art  thou  doing,  O  man  ?  When  the  priest  stands  before  the 
altar,  his  hands  raised  to  heaven,  invoking  the  Holy  Ghost,  that  He 
come  and  touch  (i.  e.  change)  the  gifts  lying  there,  then  there  reigns 
perfect  stillness,  deep  silence ;  but  when  the  Spirit  has  granted  the 
grace,  when  He  has  come,  when  He  has  touched  the  gifts  on  the 
altar,  when  thou  perceivest  the  Lamb  immolated  and  prepared,  then 
thou  makest  a  noise  and  disturbance,  then  thou  contendest  and 
quarrelest."  2  He  teaches  that  on  the  Cross  and  on  every  altar  the 
sacrificial  offering  is  one  and  the  same  —  the  Divine  Lamb  Jesus 
Christ.  "We  always  offer  the  same  Victim,  and  not  one  lamb  to- 
day and  another  to-morrow,  but  always  the  same  one,  so  that  the 
Sacrifice  is  but  one.  Now,  since  the  Sacrifice  is  offered  everywhere, 
are  there  not  also  many  Christs  ?  By  no  means,  for  Christ  is  only 
one  and  the  same  in  all  places,  perfect  here  and  perfect  everywhere, 
—  one  body.  Now,  as  everywhere.  He  that  is  sacrificed  is  one  body 
and  not  many  bodies,  so  also  there  is  but  one  Sacrifice.  Our  High- 
priest  is  He  who  offered  the  Sacrifice  that  cleanses  us.  That  which 
was  then  offered,  is  now  still  offered  ;  for  it  is  inexhaustible."  ^  St. 
Chrysostom  dates  the  custom  of  offering  the  Sacrifice  of  the  Mass 
for  the  dead  back  to  the  Apostles.  "It  was  not  in  vain,"  he  says, 
"that  the  Apostles  ordained  that  at  the  tremendous  mysteries  the 
departed  should  be  remembered.  They  knew  that  therefrom  these 
would  derive  great  profit  and  advantage.  For  if  all  the  congregation 
and  the  assembly  of  priests  unite,  while  the  dread  Sacrifice  is  going 
on  at  the  altar,  —  why  should  we  not  propitiate  God  by  praying  in 
their  behalf  ?  This  is  to  be  understood  only  of  those  who  have  died 
in  the  faith."  "^  —  "Do  you  desire  blood,"  —  says  Christ  —  "then 
offer  not  the  blood  of  animals,  but  redden  My  altar  with  My  blood! 
What  is  more  awe-inspiring,  —  but  at  the  same  time  more  loving? 
Thus  do  lovers  act.  .  .  .  But  lovers  manifest  their  liberality  by  be- 
stowing money  and  gifts  and  articles  of  clothing  ;  never  yet  has  any 
one  given  his  blood  :  but  Christ  in  this  manner  proved  to  us  His 
care  and  intense  love  for  us.  In  the  Old  Law,  while  men  were  yet 
imperfect.  He  did  indeed  accept  even  the  blood,  that  men  used  to 
offer  to  idols,  in  order  to  detach  them  from  the  idols  —  and  this  was 
indeed  a  proof  of  His  unutterable  love.  But  in  the  New  Law  He 
would  have  this  holy  action  performed  in  a  more  tremendous  and 
magnificent  manner,  inasmuch  as  He  changed  the  sacrifice  itself, 
commanding  that  He  Himself  should  be  sacrificed  in  place  of  irra- 
tional animals."  ^ 


^  De  sacerdot.  1.  6,  c.  4. 

2  De  coemeter.  et  cruce  n.  3. 

3  In  Hebr.  hom.  17,  u.  3. 

*  In  Philipp.  hom.  3,  n.  4. 

*  24.  Homily  on  the  First  Epistle  to  the  Corinthians  (10,  17). 


1-k.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice.  107 

B,     The  Fathers  of  the  West. 

St.  Cyprian  (t  258)  in  various  places  develops  glorious  sen- 
timents concerning  the  Holy  Sacrifice  of  the  Mass.  He  requires  the 
priests  to  be  blameless,  devoting  themselves  by  day  and  by  night  to 
things  heavenly  and  spiritual.  —  According  to  his  teaching,  the 
right  to  celebrate  the  Holy  Sacrifice  constitutes  the  most  beautihil 
adornment  and  garlaud  of  honor  of  the  Catholic  priesthood,  and  for 
this  reason  the  deprivation  of  this  privilege  was  regarded  as  the  most 
severe  and  most  painful  of  punishments.  ^  The  altar  is  the  place  in 
which  those  members  of  the  Church  who  are  temporarily  separated 
by  distance,  the  living  and  the  dead,  remain  in  constant  and  most 
intimate  communication  with  one  another.  —  When  the  martyr  had 
consummated  his  testimony  for  Christ  and  gained  the  heavenly  crown 
of  victory,  the  assembly  of  the  faithful  had  no  better  offering  to 
make  in  gratitude  to  the  triune  God  than  that  whereby  the  bloody 
victory  had  been  obtained,  —  namely,  the  Eucharistic  Sacrifice. 
On  the  anniversary  of  the  martyrdom,  the  Holy  Sacrifice  was  always 
repeated.  For  the  other  departed  the  Holy  Sacrifice  was  offered  for 
another  intention  —  to  obtain  repose  for  their  souls.  ^  —  The  most 
copious  testimonies  for  the  Holy  Sacrifice  of  the  Mass  are  contained 
in  the  letter  of  St.  Cyprian  to  Caecilius.  This  letter,  called  by  St. 
Augustine  ^Hiher  de  sacramento  calicis^^^  is  a  classic  work  in  proof 
of  the  doctrine  of  sacrifice.  In  it  the  Saint  combats  the  abuse  and 
disorder  that  had  obtained  in  various  parts  of  Africa  of  using  mere 
water  only  in  the  celebration  of  the  Eucharistic  Sacrifice  instead  of 
wine  mixed  with  water.  At  the  very  beginniug  of  the  letter,  Jesus 
Christ,  our  Lord  and  God,  is  called  "the  Author  and  Teacher  of  the 
Eucharistic  Sacrifice.''  The  principal  passage  (No.  14)  is  as  fol- 
lows: "If  Jesus  Christ,  our  Lord  and  God,  is  Himself  the  Highpriest 
of  God  the  Father,  and  if  He  first  offered  Himself  to  the  Father 
as  a  sacrifice,  commanding  the  same  to  be  done  in  commemoration 
of  Him,  then,  in  fact,  that  priest  really  takes  the  place  of  Christ 
(vice  Christi  vere  fungitur),  who  imitates  what  Christ  has  done,  and 
then  offers  to  God  the  Father  a  true  and  perfect  sacrifice  (verum  et 
plenum  sacrificium),  only  when  he  offers  the  Sacrifice  in  such  a 
manner  as  he  sees  that  Christ  Himself  offered  it." 

St.  Ambrose  (t  397))  that  strenuous  promoter  of  the  dignity 
and  beauty  of  divine  service,  expressed  himself  in  a  concise  and 
forcible  manner  with  regard  to  the  Sacrifice  of  the  Altar.  "If  only 
an  angel  would  stand  at  our  side  and  render  himself  visible,  when 
we  are  burning  incense  at  the  altar,  when  we  are  celebrating  the 
Sacrifice  {sacrificium  defer entihiis)\  For  you  may  not  doubt  that 
angels  are  present,  when  Christ  is  there,  when  Christ  is  being  sacri- 
ficed (immolatury^^  "We  saw  the  Prince  of  Priests  (Christ) 
coming  to  us  ;  we  saw  and  heard  in  what  manner  He  offered  His 


1  Cfr.  Epist.  16.  64.  65.  67. 

2  Epist.  12.  39.  66. 

3  In  Luc.  lib.  1,  n.  28. 


108  /.  Dogmatical  and  Ascetical  Part. 

Blood  for  us.  We  priests  imitate  Him,  as  is  our  right,  by  offering 
the  Sacrifice  for  the  faithful.  Although  we  are  poor  in  merits,  we 
become  worthy  of  veneration  by  the  Sacrifice.  Although  at  present 
we  do  not  behold  (with  our  bodily  eyes)  Christ  celebrating,  it  is 
still  He  Himself  who  is  being  sacrificed  upon  earth,  when  Christ's 
Body  is  offered  up.  Yes,  He  offers  Himself  visibly  by  us.  His  ser- 
vants, since  His  word  sanctifies  the  Sacrifice  that  is  being  offered."  ^ 
Here  it  is  plainly  stated  that  upon  the  altar  Christ  is  not  only  the 
Sacrificial  Gift,  but,  moreover,  the  chief  Sacrificer,  who  through 
the  ministrations  of  the  visible  priest  performs  the  Eucharistic  Sacri- 
ficial action  ('qyse  offer  re  manifestatur  in  nobis). 

Rich  in  profound  instruction  on  the  Sacrifice  of  the  Eucharist 
are  the  writings  of  St.  Augustine  (t43o).2  "Abraham  was  then, 
in  truth,  blessed  by  Melchisedech,  who  was  a  priest  of  the  Most 
High  God.  Of  the  latter  many  remarkable  things  are  written  in 
the  Epistle  to  the  Hebrews.  Then  appeared  for  the  first  time 
(^figuratively)  the  Sacrifice  which  is  at  present  offered  by  Christians 
throughout  the  whole  world  (saerificiiim  quod  nunc  a  Christiwns 
offertur  toto  orhe  terrarum)^  and  by  which  is  accomplished  that 
which  long  after  this  event  was  said  by  the  Prophet  to  Christ,  who 
had  not  yet  appeared  in  the  flesh  :  'Thou  art  a  priest  forever  accord- 
ing to  the  order  of  Melchisedech.'  Can  any  one  still  doubt  of  whom 
this  was  said,  now  when  there  is  nowhere  a  priesthood  and  sacrifice 
according  to  the  order  of  Aaron,  and  when  everywhere  sacrifice  is 
offered  through  the  Highpriest  Christ,  prefigured  by  Melchise- 
dech?''^ —  "To  what  else  do  these  words  refer:  'It  is  not  good 
for  a  man  but  to  eat  and  drink'  (Eccl.  8,  15),  than  to  the  partici- 
pation at  that  table  which  the  Priest  and  Mediator  of  the  New  Law, 
according  to  the  order  of  IMelchisedech,  prepares  Himself  of  His 
Body  and  Blood  ?  For  this  Sacrifice  took  the  place  of  all  the  sacri- 
fices of  the  Old  Law,  which  were  offered  as  shadows  of  the  future 
Sacrifice.  Hence  we  recognize  in  the  words  of  Psalm  39  the  voice 
of  the  Mediator  speaking  prophetically  :  'Burnt  offering  and  sin- 
offering  Thou  didst  not  require,  but  a  body  Thou  hast  formed  unto 
]\Ie.'  For  instead  of  all  those  sacrifices  and  oblations.  His  Body  is 
sacrificed  and  administered  to  the  participants  (pro  illis  omnibus 
sacrificiis  et  oblationibiis  corpus  ejus  offertur  et  participantibus  mi" 
nistratur).^ 

St.  Gaudentius,  Bishop  of  Brescia,  (t  about  410),  has  left  us 
several  clear  testimonies  concerning  the  sacrificial  character  of  the 

1  Vidimus  principem  sacerdotum  ad  nos  venientem,  vidimus  et  audivimus 
offerentem  pro  nobis  sanguinem  suum.  Sequimur,  ut  possumus,  sacerdotes,  ut 
offeramus  pro  populo  sacrificium,  etsi  infirmi  merito,  tameu  honorabiles  sacrificio ; 
quia  etsi  nunc  Christus  non  videtur  offerre,  tamen  ipse  offertur  in  tenis,  quando 
Christi  corpus  offertur;  imo  ipse  offerre  manifestatur  in  nobis,  cujus  sermo  sanc- 
tificat  sacrificium,  quod  offertur  (In  Ps,  38,  n.  25). 

2  Cf.  Wilden,  Die  Lehre  des  hi.  Augustin  iiber  das  Opfer  der  Eucharistie. 

3  De  civit.  Dei,  1.  16,  c.  22;  1.  18,  c.  7. 
*    De  civit.  Dei,  1.  17,  c.  20. 


iJk.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice.  109 

Mass.  In  the  Old  I^aw  many  figurative  lambs  were  immolated ; 
but  in  the  New  Law  "One  died  for  all,  and  the  same  One  in  every 
house  of  God  imparts  renewed  vigor,  inasmuch  as  He  is  offered  under 
the  appearances  of  bread  and  wine,  —  He  imparts  life  to  them  that 
believe,  sanctifies  them  that  consecrate,  inasmuch  as  He  is  con- 
secrated {in  mysterio  pants  ac  vini  reficit  immolatus,  vivificat  credi- 
tus,  consecrantes  sanctificat  consecratus).^''  God  purifies  and  en- 
lightens our  hearts  for  the  knowledge  of  divine  mysteries,  so  that 
*'we  comprehend  the  cause  and  reason  of  the  heavenly  Sacrifice 
instituted  by  Christ,  in  order  to  return  thanks  to  Him  for  His  in- 
effable gift  {a  Christo  instituti  sacyificii  coelestis  causam  rationem- 
qiie  noscamus^  inenarrahili  doiio  ejus  sine  fine  gratias  relaturi),''^  ^ 

Pope  St.  Leo  the  Great  (f  461)  draws  an  accurate  distinction 
between  the  general  (not  the  real)  and  the  special  (real)  priesthood. 
*'The  sign  of  the  Cross  makes  kings  of  all  those  who  are  born  again 
to  Christ,  but  the  unction  of  the  Holy  Ghost  dedicates  them  as 
priests,  so  that  all  who  in  spirit  and  in  truth  are  Christians,  inde- 
pendently of  the  special  service  of  our  priestly  office  {pra-eter  istani 
specicdem  nostri  ministerii  servltidem) ^  participate  in  a  royal  race  and 
in  a  priestly  dignity.  For  what  is  so  regal  as  the  spirit  which  has 
subjected  the  body  to  the  dominion  of  God  ?  And  what  so  priestly 
as  to  dedicate  to  the  Lord  a  clean  conscience,  and  present  to  Him 
upon  the  altar  of  the  heart  pure  sacrifices  of  devotion  {vovere  Do- 
mino conscientiam  pitrcun  et  immacidatas  pietcdis  hostias  de  cdtari 
cordis  offerre^V^'^  He  says  that  Christ  at  the  Last  Supper  in- 
stituted the  Sacrifice  of  the  New  Testament :  "Jesus  firmly  persever- 
ing in  His  decree,  and  undaunted  in  the  execution  of  the  will  of  His 
Father,  brought  to  an  end  the  Old  Testament  and  founded  the  new 
Easter.  For  as  the  disciples  sat  with  Him  at  table,  to  partake  of 
the  mystical  supper  {ad  edendam  mysticani  coenam)^  while  the 
Jews  were  deliberating  in  the  Court  of  Caiphas,  in  what  manner  to 
kill  Him,  Christ  instituted  the  Sacrament  of  His  Body  and  Blood, 
and  instructed  them  as  to  what  kind  of  victim  should  be  offei^ed  to 
God  {corporis  et  sanguinis  sui  ordinans  sacramentum  docehaty  quaVis 
Deo  Jiostia  deberet  ofjerri)^^  —  He  also  proves  that  in  Christ's 
Sacrifice  the  figures  of  the  Old  Law  found  their  fulfilment  and  con- 
summation. "Thou  hast  drawn  all  to  Thyself,  O  Lord,  for,  by  the 
rending  of  the  veil  of  the  temple,  the  Holy  of  Holies  was  taken  away 
from  the  unworthy  highpriests,  the  figure  passed  over  into  the 
reality,  the  prophecy  into  its  fulfilment,  and  the  law  into  the  Gos- 
pel. All  hast  Thou  drawn  to  Thyself,  O  Lord,  so  that  at  present 
when  the  mystery  is  accomplished  and  disclosed  {pleno  apertoque 
Sacramento) y  the  piety  of  all  nations  celebrates  what  formerly  in  the 
one  temple  of  Judea  was  solemnized  in  figurative  symbols  (ohum- 
hratis  sigmficationihus) .     For  now  the  estate  of  deacons  (ordo  levi- 

^    Second  Sermon. 

2  Third  (fourth)  Sermon  ;  Anniversary  of  Consecration. 

3  Seventh  Sermon  on  the  Lord's  Passion. 


110  I'  Dogmatical  and  Ascetical  Part. 

tarum)  is  more  splendid,  the  dignity  of  priests  {semorwn)  is  greater 
and  the  anointing  of  bishops  {sacerdotum)  is  holier,  because  Thy 
Cross  is  the  source  of  all  blessings,  the  cause  of  all  graces ;  by  it  the 
faithful  receive  strength  instead  of  weakness,  honor  instead  of 
ignominy,  and  life  instead  of  death.  Now  when  the  manifold  animal 
sacrifices  have  ceased,  the  one  Sacrifice  of  Thy  Body  and  Blood 
supplies  the  place  of  all  other  sacrifices  (omnes  differ entias  liostia- 
rum  una  corporis  et  sanguUiis  tid  implet  ohlatio);  for  Thou  art  the 
true  Lamb  of  God,  who  taketh  away  the  sins  of  the  world,  Thou 
hast  accomplished  in  Thyself  all  mysteries,  so  that  in  place  of  all 
sacrifices  there  is  one  Sacrifice  (sicut  unum  est  pro  omni  victima 
sacrificium),  thus  all  nations  form  but  one  kingdom  (the  Church)."  ^ 

2.  The  foregoing  passages  from  the  Fathers  are  a  sufficiently 
valid  proof  of  the  sacrificial  character  of  the  Eucharist.  Annexed 
to  these  is  another  proof,  which,  if  possible,  is  still  more  clear  and 
more  convincing.  We  allude  to  the  proofs  from  the  venerable  an- 
cient documents  and  monuments  of  ecclesiastical  liturgy.  —  They 
contain  a  rich  treasure  of  the  truths  of  salvation  ;  they  are  veritable 
mines  of  gold  with  respect  to  Catholic  dogma.  Doctrine  constitutes 
the  root  and  the  soul  of  both  ecclesiastical  life  and  its  worship. 
There  is  no  point  of  external  life  in  which  the  truths  of  faith  are 
more  directly  and  more  distinctly  revealed  than  in  the  liturgy  of  the 
Church.  Hence  these  truths  can  often  with  certainty  be  known  and 
recognized  therefrom  according  to  the  maxim  of  Pope  Celestine  I.: 
Lefjem  credendilex  statuit  suppUcandi'^  —  "The  liturgical  form  of 
prayer  becomes  the  standard  of  faith."  —  With  special  reference  to 
our  subject,  there  are  a  vast  number  of  both  Eastern  and  Western 
liturgies  and  directions  for  the  Mass.  By  these  are  meant  collections 
of  formulas  of  the  prayers  and  rites  ^,  according  to  which  the  Eu- 
charistic  Sacrifice  has  always  been  celebrated.  These  liturgies  are 
in  their  essence  and  substance  decidedly  of  Apostolic  origin.  They 
are  composed  in  different  languages,  and  they  were  for  centuries  in 
daily.and  public  use  in  various  places  and  among  diverse  nations  — 
and,  consequently,  they  denote  the  universal  and  constant  belief  of 
Christendom.  Now,  however  variously  they  may  otherwise  be 
framed,  all  these  liturgical  formulas  agree  perfectly  in  essentials,  so 
that  they  represent  in  their  whole  contents  the  Eucharistic  celebra- 
tion as  the  true  Sacrifice  of  the  Immaculate  Lamb,  Jesus  Christ. 

In  these  liturgical  fornnilasof  prayer  the  Eucharist  is  designated 
a  sacrifice,  a  perpetual  sacrifice,  a  holy  sacrifice,  a  heavenly  sacrifice, 
a  divine  sacrifice,   a  tremendous  sacrifice,  a  sacrifice  deserving  of 

1  Eighth  Sermon  on  the  Lord's  Passion.  —  Cf.  the  Secreta  of  the  Seventh 
Sunday  after  Pentecost:  Deus,  qui  legalium  differentiam  hostiarum  unius  sacrificii 
perfectione  sanxisti,  accipe  sacrificium  a  devotis  tibi  famulis.  .  .  . 

2  Epist.  ad  Gall.  Episc.  n.  11. 

3  Liturgiarum  nomine  intellegi  debent  OfTicia  sen  Rituales  libri  auctoritate 
publica  Ecclesiarum  scripti,  earumque  usu  coniprobati,  (juibus  preces  et  ritus  ad 
consecrandam  et  administrandam  Eucharistiam  continentur  (Renaudot.  Liturg. 
orient,  collect.  I,  152;. 


i-^.  Proof  from  Tradition  that  the  Eucharist  is  a  True  and  Real  Sacrifice.  Ill 

honor,  a  reasonable  and  unbloody  sacrifice,  a  sacrifice  for  the  living- 
and  the  dead,  a  sacrifice  of  praise  and  thanksgiving  ;  and  especially 
a  sacrifice  of  propitiation  and  petition.  In  the  Eucharist  are  offered 
gifts  that  are  holy,  precious,  unspeakable,  glorious  and  without 
blemish  ;  and  mysteries  are  celebrated  that  are  divine,  profoundly 
hidden  and  full  of  awful  majesty.  Christ  is  styled  the  lyamb  living 
and  as  yet  slain  upon  the  altar.  He  is  glorified  as  the  Sacrificing 
Priest  and  Sacrificial  Gift,  as  well  as  the  Founder  of  this  Sacrifice. 
They  mention  a  holy  altar,  which  the  priest  approaches  only  with 
a  pure  conscience,  in  fear  and  trembling. 

In  the  liturgy  of  St.  James,  for  instance,  it  is  said:  *'Let  all 
mortal  flesh  be  silent,  standing  there  in  fear  and  trembling,  let  all 
things  of  earth  vanish  from  our  thoughts  ;  for  the  King  of  kings, 
the  Lord  of  lords,  Christ  our  God,  is  about  to  be  sacrificed  and  to  be 
given  as  food  to  the  faithful.  Before  Him  choirs  of  angels  go, 
clothed  with  power  and  dominion,  with  faces  veiled,  chanting  the 
hymn,  Alleluia."  The  Coptic  liturgy  of  St.  Cyril  directs  the  priest 
to  say:  ^'Make  us  worthy,  O  Lord,  to  present  to  Thee  this  holy, 
reasonable,  spiritual  and  unbloody  Sacrifice  for  the  remission  of  our 
sins  and  for  the  pardon  of  the  faults  of  Thy  people."  To  this  may 
be  added  a  passage  for  the  consecration  of  bishops,  found  in  the 
Apostolic  Constitution  (1.  VIII,  c.  5),  which  runs  thus:  ''Grant  to 
him.  Almighty  God,  through  Jesus  Christ,  participation  in  the  Holy 
Ghost,  that  he  may  have  the  power  to  appoint  clerics  and  to  loosen 
all  bonds,  and  that  he  may  please  Thee  by  a  heart  meek  and  pure, 
steadfast,  guileless  and  blameless,  offering  to  Thee  the  immaculate 
and  unbloody  Sacrifice,  which  Thou,  through  Christ,  hast  instituted 
as  the  mystery  of  the  New  Law  as  an  agreeable  odor  to  Thee." 
In  a  letter  to  the  clergy  of  Neo-Caesarea,  St.  Basil  assures  them  that 
the  following  prayer  was  used  in  all  the  churches  of  the  East  : 
"Strengthen  me,  Almighty  God,  with  the  power  of  Thy  holy  Spirit, 
and  grant  that  I,  invested  with  the  grace  of  the  priesthood,  may 
present  myself  at  Thy  holy  table  to  offer  to  Thee  Thy  Holy  and  im- 
maculate Body  and  Thy  precious  Blood.  I  humbly  beseech  Thee 
not  to  turn  Thy  face  from  me,  but  graciously  permit  these  gifts  to 
be  offered  to  Thee  by  Thy  unworthy  servant  and  sinner,  as  I  am. 
For  it  is  Thou  who  offerest  and  who  art  offered  ;  it  is  Thou  who 
acceptest  this  Sacrifice  and  who  art  distributed." 

3.  Thus  in  the  first  ages  faith  the  sacrificial  character  of  the 
Eucharist  was  expressed  in  the  most  striking  and  unequivocal  man- 
ner both  by  the  doctrine  and  practice  of  the  entire  Church  ;  but  such 
universal  and  unchangeable  belief  of  Christianity  can  rest  only  on 
divine  revelation,  that  is,  it  must  proceed  from  Christ  and  the 
Apostles.  Our  faith,  therefore,  is  that  of  the  first  Christians,  the 
faith  of  Christian  antiquity.  This  fact  invariably  imparts  to  the 
Catholic  heart  untold  satisfaction,  in  finding  the  most  sacred  truths 
and  the  treasures  of  religion  sustained  by  so  great  an  array  of  wit- 
nesses from  ecclesiastical  antiquity. 


112  /.  Dogmatical  and  Ascetlcal  Part, 

4.  In  conclusion,  we  will  cast  a  rapid  glance  upon  the  Roman 
Catacombs,  in  which  the  doctrine  of  the  Eucharistic  Sacrifice,  proved 
from  the  Fathers  and  liturgies,  rises  up  to  view  in  picturesque  re- 
presentations and  symbolical  illustrations.  ^  The  Catacombs,  accord- 
ing to  their  original  plan  and  destination,  were  burial  places  in 
which  the  remains  of  Christians  were  deposited.  In  times  of  perse- 
cution they  served  also  as  places  of  refuge,  especially  for  the  clergy, 
and  at  the  same  time  they  were  used  for  divine  worship.  On  the 
walls  and  ceilings  of  these  subterranean  mortuary  chapels,  the  per- 
secuted Christians  inscribed  in  symbolic  pictures,  as  simple  as  they 
were  touching,  their  superhuman  faith,  hope  and  charity.  In  the 
mysterious  language  of  the  Catacombs  we  may,  therefore,  read  many 
of  the  doctrines  of  faith,  emblematically  represented  as  in  a  pic- 
torial catechism  ;  this  is  the  case  also  with  the  Sacrifice  of  the 
Mass. 

The  most  ancient  and,  at  the  same  time,  most  prominent  repre- 
sentation of  the  Eucharistic  service  dates  from  the  beginning  of  the 
second  century,  and  is  found  in  the  so-called  "Greek  Chapel"  in  the 
Catacomb  of  St.  Priscilla.  It  consists  of  a  continuous  fresco  cycle, 
the  centre  of  which  exhibits  the  breaking  of  the  bread  (fractio  panis, 
Tj  KXdffis  Tov  dpTov).  As  the  artist  placed  this  portion  of  the  picture 
right  over  the  altar,  it  must  be  considered  as  an  altar-piece.  It  re- 
presents the  liturgical  fraction  of  the  consecrated  bread,  which  pre- 
cedes holy  Communion,  by  the  hands  of  the  bishop.  —  On  a  semi- 
circular sopha  are  six  persons  in  a  lying  position,  five  men  and  one 
woman.  At  the  right  of  the  sopha,  i.  e.,  in  the  place  of -honor,  on 
a  low  stool  is  seated  a  man,  who  must  be  the  principal  personage, 
for  he  alone  wears  a  beard.  He  is  certainly  the  one  who  presides, 
the  "chief  among  the  brethren' '  (6  irpoearos  tQv  dSeXcpQp)^  the  one  who 
offers  the  sacrifice,  for  he  holds  the  bread  in  his  hands,  and  by  his 
whole  demeanor  shows  that  he  is  about  to  break  it  for  his  com- 
panions. Near  by  at  his  feet  stands  a  chalice,  having  the  form  of 
a  pretty  large  two-handled  goblet ;  a  little  further  off  are  two  dishes 
containing  two  fishes  and  five  loaves,  and  at  both  extremities  of  the 
scene  are  baskets  filled  to  the  brim  with  bread.  These  five  loaves, 
two  fishes  and  seven  filled  baskets  are,  doubtless,  an  allusion  to  the 
wonderful  multiplication  of  the  loaves  and  the  feeding  of  the  multi- 
tude by  our  divine  Saviour,  for  in  this  miracle  all  Christian  antiquity 
recognized  a  figure  of  the  eucharistic  banquet.  Near  the  altar-piece 
is  depicted  the  typical  sacrifice  of  Abraham,  which  reminds  us  of  the 
eucharistic  sacrifice.  The  other  scenes  surrounding  that  of  the 
breaking  of  the  bread  are  symbolical  and  throw  light  on  the  various 
aspects  and  effects  of  the  Eucharist  as  a  sacrifice  and  as  holy  Com- 
munion. It  is  worthy  of  remark  that  it  is  only  in  the  "Greek 
Chapel"    and   in   Eucina's  crypt  that  l)oth   eucharistic   species  are 


1  Cf.  Kraus,  RomaSotterraiiea. —  P.  WoUer,  Die  Roniischen  Katakomben.  — 
De  Richeniout,  Die  neuesten  vStudieu  uber  die  Katakombeu.  —  Ott,  Die  ersten 
Christen  iiber  und  unter  der  Erde. 


1-k.  Proof  from  Tradition  that  the  Ettcharlst  is  a  True  and  Real  Sacrifice.  113 

represented,  and  that  in  later  paintings  the  wine  is  wanting,  and  in 
the  miracle  of  the  loaves  the  bread  alone  appears.  The  aforesaid 
highly  significant  fresco  represents  that  moment  of  the  eucharistic 
service,  when  the  celebrant  divides  the  consecrated  bread,  in  order 
to  distribute  it  with  the  blood  of  Christ  in  the  chalice  to  the  faithful 
present.  ^ 

In  the  larger  chapels  there  is  usually  placed  on  or  by  the  side 
of  a  martyr's  grave  an  altar,  uj^on  which  the  Eucharistic  Sacrifice 
was  celebrated.  The  credence-table,  on  which  to  place  bread  and 
wine,  was  a  niche  arrans:ed  in  the  wall  or  a  projecting  slab.  In  ad- 
dition, many  liturgical  representations  are  found.  Let  us  enter  the 
Catacombs  of  St.  Callistus  and  there  consider  more  closely  two 
Eucharistic  paintings. 

Upon  a  three-legged  table  are  depicted  three  loaves  and  a  fish  ; 
near  by  on  the  floor  are  seven  baskets  filled  with  bread.  What  does 
this  mystical  representation  illustrate  ?  The  table  can  be  but  the 
table  of  the  Eord,  the  table  (altar)  of  the  Eucharistic  Sacrifice. 
The  fish  lying  on  it  is  an  ancient  Christian  emblem  of  "Jesus  Christ, 
the  Son  of  God,  the  Saviour."  As  the  artist  has  placed  the  fish  on 
the  table  with  the  loaves  of  bread,  it  is  natural  to  imagine  his  idea 
was,  that  Jesus  Christ  the  Divine  Fish,  under  the  appearance  of 
bread  is  truly  present  and  offered  on  the  altar.  The  seven  baskets 
filled  with  bread,  that  surround  the  table,  are  doubtless  intended  to 
insinuate  that  it  is,  at  the  same  time,  a  dining-table,  a  table  from 
which  the  faithful,  as  St.  Paulinus  of  Nola  (t  431)  says,  receive  the 
"true  bread  and  the  fish  of  living  waters." 

The  sacrificial  character  of  the  Mass  is  still  more  emphatically 
symbolized  in  a  painting  found  in  the  so-called  "chapel  of  the  sacra- 
ment" of  the  same  cemetery.  On  the  main  wall,  adjacent  to  the 
martyr's  grave  or  the  altar,  there  is  painted  a  three-legged  table 
upon  which  are  represented  bread  and  a  fish  ;  along-side  of  the  table 
stands  a  man  to  one  side,  his  right  hand  extended  in  blessing  above 
the  offerings  (fish  and  bread),  while  on  the  opposite  side  there  is 
seen  a  female  with  hands  uplifted,  praying  (Orans),  Who  can  fail 
to  see  in  this  picture  the  representation  of  the  Eucharistic  Sacrifice  ? 
The  man  vested  in  the  reddish  ascetic-cloak,  extending  his  right 
hand  over  the  paten,  is  evidently  a  priest  who  blesses,  i.  e.  con- 
secrates the  bread,  that  is,  who  changes  it  into  the  living  and  divine 
Fish,  into  the  Body  of  Jesus  Christ,  and  in  this  manner  offers  the 
Eucharistic  Sacrifice.  —  The  figure  of  the  woman  in  prayer  is  a 
common  symbol  of  the  virginally  pure  and  maternally  fruitful 
Church,  in  whose  name  the  priest  at  the  altar  celebrates  and  prays.  ^ 

1  Cfr.  Wilpert,  Fractio  panis.     Freiburg,  Herder,  1895. 

2  According  to  Wilpert's  latest  explanation,  it  is  not  the  act  or  moment  of  the 
eucharistic  consecration  that  is  depicted  in  this  famous  picture,  but  a  realistic 
appendix  to  the  adjoining  scene  of  the  Last  Supper ;  the  priest  puts  forth  his  hand 
not  to  bless  or  consecrate,  but  is  about  to  take  up  the  eucharistic  food  in  order  to 
distribute  it  to  the  faithful ;  and  the  standing  figure  Orans  at  the  right  is  the  re- 
presentation of  a  soul  thinking  to  be  in  heaven,  by  which  an  allusion  is  made  to 
the  effects  of  holy  Communion.     See  Fractio  panis,  p.  81  and  82. 

7 


11-4  /.   Dogmatical  and  Ascetlcal  Part, 

—  In  order  to  show  the  meaning  and  object  of  this  picture  in  a  still 
clearer  light,  the  figurative  sacrifice  of  Abraham  is  represented  on 
the  ojDposite  wall  ;  here  this  is,  as  is  usually  the  case,  the  special 
type  of  the  Eucharistic  Sacrifice,  not  of  the  bloody  Sacrifice  of  the 
Cross.  Abraham  did  indeed  sacrifice  his  son.  But  in  reality  the 
blood  of  Isaac  was  not  shed  ;  he  was  only  "as  if  slain"  (tanquam 
occisus^  Apoc.  5,  6).  Abraham  ''received  him  for  a  parable 
{evirapa^oKiy  froui  death,  that  is,  as  though  he  had  been  resuscitated 
(Heb.  II,  19).  By  this  the  unbloody  Sacrifice  of  the  altar  is  pre- 
figured :  for  here  Christ  is  the  Lamb  that  dieth  no  more,  but  liveth 
eternally,  although  He  is  forever  mystically  immolated  (Agnus ^  qui 
niunqnam  moritur  immoIatiiSy  sed  semper  vivit  occisiis). 

These  glorious  testimonials  of  the  Kucharistic  Sacrifice  are  so 
much  the  more  precious,  because  they  originated  at  times  in  which 
the  situation  of  Christians  was  painful  and  oppressive,  as  is  described 
in  the  inscription  on  the  grave  of  the  martyr  Alexander  in  the 
Catacombs  of  St.  Callistus  :  "Alexander  is  not  dead,  but  above  the 
stars,  and  his  body  reposes  in  this  grave.  Kneeling  in  order  to 
sacrifice  to  the  true  God,  he  was  led  to  death.  O  deplorable  times, 
in  which  we  cannot  even  offer  the  holy  mysteries  and  safely  say  our 
prayers  in  caves!  What  is  more  miserable  than  life!"  —  In  the 
quiet  enclosure  of  this  city  of  death,  the  mysterious  sounds  of  the 
sublime  psalmody  of  the  faithful  resounded  ;  here  at  the  graves  of 
the  martyrs  the  Holy  Sacrifice  was  celebrated  ;  here  the  faithful  re- 
ceived the  Bread  of  the  strong,  and,  strong  in  faith,  they  hastened 
to  the  battle-field  of  martyrdom,  to  shed  their  blood  and  to  die  for 
Christ.  To  this  day  the  odor  of  sanctity,  the  perfume  of  sacrifice, 
the  spirit  of  martyrdom  emanate  from  these  silent  caves  and  cham- 
bers of  the  Catacombs,  in  which  the  venerated  traces  of  the  faith  and 
life  of  the  early  Christians,  throughout  the  centuries  to  our  own 
epoch,  have  been  preserved  for  our  joy  and  consolation.  —  "Holy 
Church  has  received  and  faithfully  retained  the  blessed  inheritance 
(of  the  Eucharistic  Sacrifice)  transmitted  to  her,  mindful  of  the 
Divine  commission  :  'Do  this  in  commemoration  of  Me  !'  When  the 
storm  of  persecution  was  at  its  height,  she  went  down  into  the  sub- 
terranean Catacombs  ;  she  retired  into  lonely  vales  and  sequestered 
mountain  caves.  Amid  the  silence  of  night  and  deep  under  the 
ground  on  rude  altars,  she  performed  the  mysterious  service  of  the 
sacrifice  of  the  Lord's  Supper,  and  sent  forth  her  confessors  fortified 
thereby,  to  give  testimony  for  the  Lord  in  the  world  before  their 
persecutors,  under  the  sword,  on  the  rack,  among  wild  beasts,  into 
the  billows  and  every  kiud  of  torture,  and,  after  His  example,  to  seal 
their  testimony  with  their  blood.  The  death  of  the  Christian  became 
continually  the  seed  of  new  confessors  to  the  Cross.  And  as  the 
Lord  had  iDcen  three  days  in  the  grave,  and  afterward  had  risen  in 
power  and  gloriously  ascended  into  heaven  ;  so  the  Church  also, 
after  years  of  persecution,  arose  from  the  bosom  of  the  earth,  from 
the  Catacombs  and  caves,  and  triumphed  over  all  the  powers  of  the 


15.    The  Essential  Characteristics  of  the  Eucharistic  Sacrifice.         115 

world  and  hell.  Thus  risen,  the  Church  went  into  the  cities,  vil- 
lages and  valleys  and  far  up  mountainous  heights,  entering  into  the 
basilicas,  marble  temples,  grand  cathedrals,  numberless  churches 
and  chapels,  built  therein  altars,  and  celebrated,  as  formerly  in  the 
stillness  of  the  night,  but  now  in  the  light  of  open  day,  in  the  pres- 
ence of  the  assembled  congregations,  the  heritage  of  the  Lord,  the 
mystery  of  His  Last  Supper,  the  perpetual  Sacrifice  of  His  death 
on  the  Cross.  From  this  time  on,  she  fulfilled  for  all  ages  her  mis- 
sion of  carrying  to  all  countries  of  the  world  her  most  holy  inheri- 
tance. She  gathered  nation  after  nation  around  her  altar,  celebrated 
with  them,  generation  after  generation,  the  sacrificial  death  of  the 
Redeemer,  distributed  to  them  the  Body  of  the  Lord  (and  the  chalice 
of  His  Blood),  and  thereby  accomplished  the  new  and  eternal  cov- 
enant:  'Do  this  in  commemoration  of  Me,'  and  fulfilled  the  testa- 
ment of  the  Lord  :  'It  is  consummated!'  As  the  Prophet  had  pre- 
dicted, she  offered  the  new  and  clean,  the  true  and  perfect  Sacrifice 
of  the  New  Law  everywhere,  thus  glorifying  the  name  of  the  Lord 
in  all  parts  of  the  globe,  from  the  rising  of  the  sun  until  the  setting 
thereof"   (Geissel). 

ARTICLE  THE  SECOND. 

The  Essence  and  the  Efficacy  of  the  Eucharistic  Sacrifice. 

15.     The  Essential  Characteristics  of  the  Eucharistic  Sacrifice. 

All  that  we  have  demonstrated  from  the  written  and  traditional 
word  of  God,  the  infallible  Church  has  solemnly  and  formally  de- 
clared in  the  Council  of  Trent,  defining  that  in  Holy  Mass  "a  true 
and  real  Sacrifice"  (ventm  et pyoprium  sacrijicium)  is  offered  to  the 
triune  God.  ^  This  revealed  truth  of  salvation  is  eminently  included 
in  the  "divine  mysteries,  which  by  their  nature  so  far  transcend 
created  intelligence,  that  though  divinely  revealed  to  us  and  com- 
prehended through  faith,  they  yet  remain  hidden  to  our  eyes  by  the 
veil  of  this  very  faith,  and  enveloped  in  a  certain  obscurity,  as  long 
as  we  are  pilgrims  in  this  mortal  life,  at  a  distance  from  God.  Yet 
reason  enlightened  by  faith,  if  it  inquire  diligently,  devoutly  and 
prudently,  may  with  the  assistance  of  God  obtain  a  certain  and,  at 
the  same  time,  a  very  profitable  insight  into  these  mysteries,"  and, 
consequently,  into  the  mystery  of  the  Sacrifice  of  the  Eucharist.^ 
Therefore,  we  should  not  be  contented  with  the  proof  that  the  ]\lass 
is  a  true  Sacrifice,  but  we  should  endeavor  to  acquire  a  fuller  and 
more  profound  knowledge  of  this  adorable  mystery. 

In  the  first  place,  the  question  arises  as  to  the  essence  of  the 
Eucharistic  Sacrifice.  To  answer  it,  we  must  show  that,  and  to  what 
extent,  in  the  celebration  of  the  Eucharist  are  found  all  the  con- 
ditions absolutely  necessary  for  a  true  sacrifice.  To  every  sacrifice, 
and,  consequently,  to  the  Eucharistic  Sacrifice,  appertain  a  sacri- 
ficial gift,  a  sacrificing  priest  and  the  action  of  sacrifice. 

1  Sess.  22,  can.  1. 

2  Vatican,  constit.  de  Fide,  cap.  4. 


116  /.  Dogmatical  and  Ascetical  Part, 

1.  Which  is  the  sacrificial  gift  in  the  Holy  Mass  ?  The  Church 
has  declared  that  upon  the  altar  precisely  the  same  sacrificial  gift 
{ana  eademqne  liostia)  is  offered,  as  was  once  offered  on  the  Cross. ^ 
But  Christ,  with  His  holy  humanity,  with  His  Body  and  Blood, 
was  offered  on  the  Cross  :  consequently.  He  is  likewise  the  sacrificial 
gift  on  our  altars  ;  hence  upon  them  there  is  nothing  less  offered 
than  the  God-Man  Himself.  The  Mass  is  the  Sacrifice  of  the  Body 
and  Blood  of  Christ.  Some  theologians  ^  have  indeed  taught,  that 
bread  and  wine  belong  also  to  the  matter  of  the  Eucharistic  Sacrifice, 
that  is,  that  besides  and  with  the  Body  and  Blood  of  Christ  they 
are  truly  offered  in  the  Holy  Mass  ;  but  evidently  this  is  incorrect. 
Neither  the  substances  nor  the  appearances  of  bread  and  wine  con- 
stitute a  part  of  the  matter  of  the  sacrifice,^  although  they  are  neces- 
sarily required  for  the  celebration  of  the  Eucharistic  Sacrifice.  The 
substances  of  the  bread  and  wine  disappear,  in  order  that,  under  the 
species  remaining,  the  Divine  Victim  of  sacrifice  may  take  their 
place,  that  is,  that  they  may  be  changed  into  the  Host  of  Salvation. 
The  sacramental  species  render  the  ofiering  of  Christ  a  visible  sacri- 
fice ;  they  form  the  seusible,  perceptible  covering,  under  which  the 
Body  and  Blood  of  Christ  are  offered.  —  The  Body  of  Christ,  once 
immolated  in  a  bloody  manner,  and  the  Blood  of  Christ,  once  shed 
unto  death  on  the  Cross,  and  consequently  the  whole  Christ,  once 
sacrificed  upon  Golgotha,  by  the  sacrifice  of  His  Body  and  the  shed- 
ding of  His  Blood  (Heb.  lo,  lo  ;  9,  12),  is  also  on  the  altar  the 
gift  or  object  of  our  unbloody  sacrifice.  A  higher  and  holier,  a  bet- 
ter and  more  precious  sacrificial  offering,  than  Christ  the  Lord,  can 
neither  be  presented  nor  imagined.*  To  possess  so  glorious  a  sacri- 
ficial Victim  is  for  us  an  inappreciable  grace  and  it  imparts  to  us 
unspeakable  dignity. 

2.  Who  offers  the  Eucharistic  Sacrifice  ? 

a)  It  is  beyond  question,  that  in  the  Holy  Mass  Christ  is  not 
only  the  Victim  Sacrificed,  but  also  the  Sacrificing  Priest  (sacri- 
ficium  et  sacerdos  mirahiUter  et  ineffahiliter  constitiitas  —  Oratio  S. 
Ambros.);  for,  '*as  He  once  offered  Himself  on  the  Cross,  He  now 
also  offers  Himself  on  the  altar,  but  in  an  unbloody  manner  and 
through  the  ministry  of  the  priests'^  (sacerdotiim  ministerio).^  — 

^    Trident,  sess.  22,  cap.  2. 

2  Suarez.  disp.  75,  sect.  1.  —  Coninck,  De  sacrament,  q.  83,  a.  1,  d.  4.  concl.  3. 
—  Tanner  torn.  4,  d.  5,  q.  9,  dub.  2,  u.  28. 

3  Dicendum  est,  panem  et  vinum  quoad  suam  substantiam  nullo  modo  esse 
materiam  oblatam  in  sacrificio  Missae,  sed  tantum  terniinum  a  quo  materiae  ob- 
latae ;  similiter  species  panis  et  vini  non  pertinere  ad  rationem  victimae  tamquam 
partem  ipsius  et  proinde  non  esse  rem  oblatam  (Pasqualigo,  De  sacrif.  Nov.  Leg., 
tr.  1,  q.  29—30). 

**  Sacerdos  perpendat,  quid  offerat,  videlicet  corpus  et  sanguinem  Salvatoris, 
imo  ipsununet  Christum,  Unigenitum  videlicet  Dei,  qui  secundum  naturam  suam 
divinam  est  dignitatis  et  excellentiae  penitus  infinitae  ;  secundum  naturam  vero 
suam  humanam,  ut  Verbo  aeterno  unitam,  est  toto  dignior  universo  ("Dion.  Car- 
thus.  De  vita  Curator,  art.  15). 

^     Trident,  sess.  22,  ca]).  2. 


16.    The  Essential  Characteristics  of  the  Eucharistic  Sacrifice.        117 

Christ  in  the  Eucharist  is  both  the  one  that  sacrifices  and  the  object 
sacrificed.  Ijjse  offerenSy  ipse  et  ohicitio.  As  the  true  Melchisedech, 
He  possesses  an  imperishable  priesthood  and  unceasingly  exercises 
the  priestly  office,  iuasmuch  as  He  daily  offers  Himself  on  the  altar 
as  a  gift  and  an  oblation  of  sweet  odor  unto  God  (Eph.  5,  2),  to 
save  those  who  by  Him  approach  unto  God  (Heb.  7,  25). 

If  Christ  in  the  Mass  truly  makes  the  offering  and  this  by  the 
visible  priest,  then  it  follow^s  that  He  is  the  principal  celebrant 
(offerens  principalis).  To  be  such  in  reality  it  does  not  suffice, 
that  the  Lord  instituted  the  Eucharistic  Sacrifice  and  commanded 
the  celebration  of  it ;  nor  that  He  imparts  power  and  efficacy  to  it ; 
He  must  rather  co-operate  directly,  through  His  holy  humanity,  in 
performing  the  Eucharistic  Sacrifice.  He  must  always  and  every- 
where be  found  acting  as  priest  wherever  ]\Iass  is  celebrated.  Con- 
descending to  the  words  of  the  visible  priest,  Christ  as  invisible 
Highpriest  changes  the  elements  of  bread  and  wine  into  His  Body 
and  Blood,  that  is.  He  places  His  Body  and  His  Blood,  His  human- 
ity. Himself,  in  a  state  of  sacrifice.  And  this  action  of  sacrifice  of 
Himself  He,  at  the  same  time,  directs  to  the  glory  of  God,  to  pro- 
pitiate Him,  and  also  to  contribute  to  the  salvation  of  mankind.  — 
In  the  celebration  of  the  Eucharistic  Sacrifice,  the  Lord  indeed  is, 
in  a  certain  sense,  dependent  upon  the  ministry  of  visible  priests  ; 
yet  He  Himself  always  performs  directly  and  principally  the  real 
act  of  sacrifice.  At  the  celebration  of  every  Mass,  Jesus  with  His 
soul,  with  His  human  will  and  heart,  gives  proof  anew  of  His 
priestly  sentiments.  His  unchangeable  love  of  sacrifice.  His  inex- 
haustible devotedness  to  the  honor  of  God  and  the  salvation  of  the 
world.  —  From  what  has  just  been  said,  we  may  draw  several  con- 
clusions. Since  Christ  on  the  altar  is  the  direct  and  principal 
Offerer,  because  He  Himself  by  His  Highpriestly  act  celebrates  and 
offers  the  Eucharistic  Sacrifice,  therefore,  like  the  Sacrifice  of  the 
Cross,  the  Mass  possesses  absolutely  infinite  value  and  infinite  per- 
fection. For  the  excellence  of  the  Sacrifice  depends  chiefly  upon 
the  merit  and  dignity  of  the  person  who  offers  it.  —  Furthermore, 
it  follows  that  the  Eucharist  always  and  everywhere  remains  the 
spotless  Sacrifice,  as  the  chief  Offerer,  Jesus  Christ,  is  at  all  times 
infinitely  holy,  although  the  visible  and  representative  priest  be  ever 
so  imperfect  and  unworthy. 

b)  As  the  Eternal  Highpriest  according  to  the  order  of  Melchi- 
sedech Christ  does  not  and  will  not  cease  until  the  consummation  of 
time  to  offer  Himself  in  the  Mass  to  His  Heavenly  Father  ;  but  now 
He  no  longer  does  so  alone  in  a  personal,  visible  manner,  as  He  did 
at  the  Last  Supper  and  upon  the  Cross,  but  invisibly  and  with  the 
assistance  of  a  human  representative.  Christ  is  indeed  the  priucipal 
celebrant  at  the  altar,  for  He  has  the  primary  and  chief  part  in  the 
celebration  of  the  Eucharistic  Sacrifice  ;  still  He  does  not  perform 
this  action  alone  and  without  assistance,  but  employs  for  it  specially 
authorized  servants  and  instruments,  namely,  validly  ordained  priests. 


118  /.  Doymatlcal  mid  Ascctlcal  Part. 

The  visible  priest  acts  as  the  living  and  free  agent  of  Jesus  Christ ; 
therefore,  he  performs,  though  only  as  the  instrument  of  the  Lord, 
but  yet  in  a  real  manner,  the  act  of  consecration  or  sacrifice  at  the 
altar.  At  his  ordination  he  receives  the  exalted  superhuman  and 
divine  power  to  change  the  elements  of  bread  and  wine  into  the 
Body  and  Blood  of  Christ,  that  is,  to  celebrate  Mass ;  for  only  God 
can  impart  such  power.  This  power,  like  holy  Orders  in  general, 
can  neither  be  lost  nor  destroyed  ;  just  as  little  as  the  sacerdotal 
character  can  be  effaced  from  the  soul  of  the  priest,  so  in  like  man- 
ner, the  power  of  sacrificing  cannot  be  taken  away  from  him.  Every 
validly  ordained  priest,  and  only  such  a  one,  can  offer  the  Sacrifice 
of  the  Eucharist.  In  this  action  he  always  represents  the  person 
of  Christ  and,  as  an  authorized  minister,  acts  in  His  name.  Here 
the  privileged  character  and  dignity  of  the  officiating  priest  are  in 
contrast  wdlli  the  condition  of  the  faithful,  to  whom  such  a  heavenly 
sacrificial  power  has  not  been  imparted. 

c)  At  the  altar,  the  officiating  priest  acts  not  merely  as  the  re- 
presentative and  as  the  organ  of  Christ,  but  also  in  the  name  and 
luider  the  authority  of  the  Church.  For  the  Eucharist  is  the  prop- 
erty of  the  Catholic  Church  :  to  her  our  Lord  bequeathed  the  Eu- 
charistic  Sacrifice,  that  she  might  always  be  able  to  render  to  the 
Most  High  due  honor  and  glory,  as  well  as  to  dispense  with  lavish 
hand  to  her  needy  children  the  fulness  and  riches  of  all  blessings. 
Christ  our  Lord,  in  the  excess  of  His  divine  bounty  and  goodness, 
made  over  to  the  Church  His  Body  and  Blood,  Himself  with  all  the 
treasures  of  His  grace,  placing  this  as  an  offering  in  her  hands,  that 
she  might  offer  it  in  sacrifice  to  God.  By  the  Church  we  understand 
all  the  faithful  in  so  far  as  they,  united  to  one  another  and  under 
submission  to  their  lawful  Pastor,  form  but  one  fold  and  one  king- 
dom, the  one  mystical  body  and  the  one  spouse  of  Christ.  —  The 
entire  Church,  therefore,  offers  the  Eucharistic  Sacrifice  ;  for  it  is 
a  public  and  solemn  act  of  worship,  which  is  always  celebrated  in 
the  name  and  for  the  welfare  of  all  the  people  of  God.  ^  Now^,  the 
Church  cannot  celebrate  without  a  priest  ;  he  is  ordained  to  be  the 
representative  of  men  (constituitiir  j^'^^o  Jiominibits  —  Heb.  5,  i), 
that  is,  that  he  may  really  celebrate  and  offer  sacrifice  in  the  name 
of  the  faithful  as  mediator  between  God  and  the  people.  —  There- 
fore, at  the  altar,  the  priest  is  the  authorized  representative  of  Jesus 
Christ  and  of  the  Church,  but  in  a  twofold  manner:  Jesus  Christ, 
the  Divine  Highpriest,  celebrates  by  the  priest  who  is  His  subordi- 
nate minister;  the  Church,  on  the  contrary,  celebrates  in  the  person 


^  Datum  est  hoc  sacrificium  universae  Ecclesiae,  ut  ipsa  illud  offerat,  quam- 
vis  per  sacerdotes,  quibus  potestas  offerendi  specialiter  commissa  est,  ut  dicit 
Trid.;  et  ideo  sess.  22.  cap.  6  addit,  Missae  omnes,  quautumvis  privatim  dicantur, 
communes  esse  censendas,  quia  a  publico  Ecclesiae  ministro,  non  pro  se  tantum, 
sefl  pro  omnibus  fidelibus,  qui  ad  corpus  Christi  pertinent,  celebrantur;  dicuntur 
enim  pro  eis  celebrari,  non  tantum,  quia  pro  eis  offeruntur,  sed  etiam,  quia  ipso- 
rum  nomine,  tanquam  eorum  sacrificia  offeruntur  (Suarez  disp.  74,  sect.  3,  u.  1). 


15.    The  Essential  CJiaracteristlcs  of  the  EucJiarlstic  Sacrifice.        119 

of  the  priest,  who  is  the  superior  mediator  given  her  by  God.  When 
he  consecrates,  that  is,  celebrates  the  Eucharistic  Sacrifice,  the 
priest  represents,  first,  the  person  of  Jesus  Christ,  and  then  the 
Church.  Then  also  he  acts  and  speaks  in  the  name  of  the  Church, 
inasmuch  as  he  performs  the  remaining  acts  of  divine  worship, 
namely,  the  ceremonies  and  liturgical  prayers  accompanyiug  and 
surrounding  the  sacrificial  function.  —  Hence  it  follows  that  the 
Mass  prayers  are  not  the  private  prayers  of  the  priest,  but  public 
prayers,  that  is,  the  prayers  of  the  Church  ;  and  as  such  there  is  at- 
tached to  them  a  special,  efficacious,  impetratory  character,  inde- 
pendent of  the  disposition  of  the  priest  celebrating  (valor  ex  opere 
opera  to). '^ 

The  priest,  therefore,  celebrates  in  the  name  of  the  Church,  in 
the  name  of  the  whole  Christian  people,  so  that  in  as  far  as  they  are 
members  of  the  Church,  all  the  faithful  at  least  habitually  offer 
through  him  as  their  representative  the  Eucharistic  Sacrifice.  For 
this  reason  also  the  Prince  of  the  Apostles  calls  all  Christians  "a  holy 
and  a  kingly  priesthood'^  (i  Peter  2,  5 — 9),  that  is,  called  "to  offer 
up  spiritual  sacrifices,  acceptable  to  God  through  Jesus  Christ."  — 
The  actual  participation  of  each  individual  faithful  in  the  Eucharistic 
Sacrifice  takes  place  in  different  ways  and  in  different  degrees,  ac- 
cording as  their  activity  and  co-operation  is  merely  interior  or  also 
exterior.  2  P'or  example,  he  who  assists  devoutly  at  Mass,  he  who 
communicates  during  Mass,  he  who  serves  at  the  altar,  he  who  has 
a  Mass  said  or  who  contributes  what  is  necessary  for  the  Sacrifice, 
participates  in  a  more  especial  manner  in  the  celebration  of  the 
Sacrifice,  than  he  who  merely  interiorly,  that  is,  without  being 
present  in  body,  unites  his  intention  with  the  holy  Sacrifice  and  the 
prayers  of  the  priest  at  the  altar. 

3.  In  what  does  the  sacrificial  act  of  the  Eucharistic  service 
properly  consist  (sacrijicatio  vel  immolatio  Jiostiae)? 

a)  The  Eucharistic  Sacrificial  action  (actio  sacrifica)  consists 

1  In  Missa  duo  est  considerare,  sc.  ipstim  sacramentutn  quod  est  principale  et 
orationes  quae  in  Missa  fiunt  pro  vivis  et  mortuis.  Quantum  ergo  ad  sacramentum 
non  minus  valet  Missa  sacerdotis  mali  quam  boni,  quia  utrobique  idem  conficitur 
sacramentum.  Oratio  etiam  quae  fit  in  Missa  potest  considerari  dupliciter :  uno 
modo  inquantum  habet  efficaciam  ex  devotione  sacerdotis  orantis  et  sic  non  est 
dubium  quod  Missa  melioris  sacerdotis  magis  est  fructuosa  ;  alio  modo  inquantum 
oratio  in  Missa  profertur  a  sacerdote  in  persoiia  totius  Ecclesiae,  cujus  sacerdos 
est  minister,  quod  quidem  ministerium  etiam  in  peccatoribus  manet  sicut  ministe- 
rium  Christi.  Unde  etiam  quantum  ad  hoc  est  fructuosa  non  solum  oratio  sacer- 
dotis peccatoris  in  Missa,  sed  etiam  omnes  ejus  orationes,  quas  facit  in  ecclesias- 
ticis  officiis,  in  quibus  gerit  personam  EcclesiaCy  licet  ejus  orationes  privatae  non 
sint  fructuosae  (S.  Thom.  3,  q.  82,  a.  6j. 

2  Cum  ad  proprie  dictum  sacrificium  offerendum  haec  duo  requirantur :  hostiae 
im,molatio,  hujusque  immolationis  oblatio,  improprie  dicentur  sacrificium  offerre, 
qui  sacrificium  a  sacerdote  celebratum  interne  aut  etiam  externe  in  Dei  honorem 
referunt,  vel  qui  aliqua  ratione  sacerdoti  in  sacrificii  oblatione  subveniunt  eumque 
adjuvant  (Lambrecht,  De  ss.  Miss,  sacrif.  pars  3,  c.  3,  §  3). 


120  ,  /.   Dogmatical  and  Ascetical  Part. 

in  the  double  consecration,  by  wliicli  the  Body  and  Blood  of  Christ, 
under  the  appearances  of  bread  and  wine,  are  placed  in  a  state  of 
sacrifice  and  are,  therefore,  sacrificed.  —  All  the  prayers,  ceremonies 
and  actions  that  partly  precede  and  partly  follow  the  consecration  in 
the  celebration  of  the  Mass  are,  consequently,  not  essential  to  the 
Eucharistic  Sacrifice.  —  The  oblation-prayers  at  the  Offertory  and 
after  the  Elevation,  the  fraction  of  the  consecrated  Host  and  the 
co-mingling  of  a  particle  of  it  with  the  Sacred  Blood,  are  important 
and  profoundly  significant  constituent  parts  of  the  ancient,  venerable 
rite  prescribed  for  the  Sacrifice  by  the  Church,  but  in  nowise  are 
they  integral  or  essential  portions  of  the  sacrificial  action  instituted 
by  Christ.  That  the  Communion  of  the  faithful  who  are  present  is 
not  necessary  for  the  Sacrifice,  is  admitted  by  all  Catholics.  —  But 
the  case  is  quite  different  with  regard  to  the  Communion  of  the 
officiating  priest.  The  officiating  priest  must  necessarily  communi- 
cate at  the  celebration  of  the  Eucharistic  Sacrifice,  not  merely  by 
reason  of  a  command  of  the  Church,  but  in  virtue  of  a  divine  ordi- 
nance from  Christ  Himself.  The  Communion  of  the  celebrant, 
therefore,  is  so  necessary,  because  although  it  does  not  appertain  to 
the  essence,  it  is,  however,  indispensable  to  the  external  complete- 
ness of  the  Eucharistic  Sacrifice  ;  for  by  this  Communion  the  Sacri- 
fice attains  its  end  as  a  food-offering  and,  consequently,  by  it  the 
Sacrifice  is  in  a  certain  sense  perfected  and  consummated.  ^  The 
celebrating  priest  must  partake  of  the  same  sacrificial  matter  which 
he  has  just  consecrated,  in  order  that  the  unity  of  the  visible  Sacri- 
fice may  in  its  essence  and  integrity  be  perfectly  secured.  —  The  so- 
called  Mass  of  the  Presanctified  on  Good  Friday  is,  therefore,  no 
sacrificial  celebration,  but  only  a  Communion  celebration  ;  for  it  is 
without  consecration  and  consists  only  of  the  reception  of  the  Sacra- 
ment consecrated  on  Holy  Thursday.  This  Communion  of  the  priest 
may  be  regarded  as  a  continuation  and  completion  of  the  Mass  cel- 
ebrated on  Holy  Thursday  ;  and  this  throws  sufficient  light  and  ex- 
planation on  the  liturgical  formulas  of  prayer  occurring  in  this 
service. ^ 

That  the  essence  of  the  Eucharistic  Sacrifice  depends  neither 
wholly  nor  in  part  on  the  Communion  of  the  celebrant,  but  rests 
solely  and  entirely  in  the  consecration,  is  the  most  solid  and  the 
more   general   opinion..     As  is   frequently   repeated  in  the  ancient 


1  Partes  alicujus  rei  compositae  aliae  sunt  essentialeSy  aliae  integranfes : 
sine  partibus  essentialibus  res  iion  est  talis  naturae  ;  essentia  vero  rei  salva  con- 
sistit  sine  partibus  integrantibus.  Hac  distinctione  in  sacrificio  Eucliaristiae  facta, 
juxta  communem  Theologorum  sententiam  dicimus,  in  sola  Eucliaristiae  consecra- 
tione  essentiam  sacrificii  consistere,  et  ad  integritatem  ejus  referri  utriusquespeciei 
consecratae  sumptionem,  quae  a  sacerdote  fit  in  Missa  (De  Augustinis  S.  J.,  De  re 
sacramentaria,  lib.  2,  p.  3,  art.  5). 

2  Aliud  est  conficere  sive  consecrare,  aliud  est  offerre ;  et  quamvis  in  die 
Veneris  sancto  non  fiat  confcctio,  fit  tamen  oblatio,  quia  sacerdos  corpus  in  prae- 
cedenti  die  cousecratum  offert  in  altari  (S.  Bouav.  IV,  dist.  12,  p.  2,  dub.  2). 


15.    The  Essential  Characteristics  of  the  Eucharistic  Sacrifice.        121 

liturgies  and  by  the  Fathers,  the  Communion  of  the  priest  and  of  the 
people  is  a  sacrificial  banquet,  that  is,  a  partkking  of  the  accomp- 
lished Sacrifice  or  the  reception  of  the  Lamb  of  God  offered  in  sacri- 
fice. The  sacrificial  banquet  must,  in  fact,  be  preceded  by  the  sacri- 
ficial action  ;  only  the  immolated  or  sacrificed  victim  can  be  partaken 
of  as  food.  —  St.  Gregory  of  Nyssa  thus  appropriately  expresses 
this  truth.  "Christ,  who  is  both  priest  and  victim,  offered  Himself 
mystically  for  us  in  sacrifice.  When  did  He  do  this  ?  At  the  Last 
Supper  ;  for  when  He  gave  to  the  disciples,  assembled  around  Him, 
His  Body  to  eat  and  His  Blood  to  drink.  He  publicly  declared  that 
the  Sacrifice  of  the  Lamb  was  already  accomplished.  The  body  of 
the  victim  to  be  slain  cannot  be  eaten  as  long  as  it  is  in  a  natural, 
living  state  (eV^vxo",  aiiimatum^\  as  He  then  gave  His  disciples  His 
Body  to  eat  and  His  Blood  to  drink,  His  Body  was  already  sacrificed 
in  an  unspeakable  and  inconceivable  manner,  as  it  pleased  the  Lord 
to  perform  this  mystery  by  His  power.''  ^  What  is  here  said  of  the 
first  celebration  of  the  Sacrifice  of  the  Eucharist,  naturally  holds 
good  with  respect  to  the  daily  repetition  of  this  unbloody  Sacrifice 
on  our  altars.  The  Eucharistic  Sacrifice  is  perfectly  the  same  here, 
as  it  was  there :  its  essence  consists  in  the  act  of  the  twofold  con- 
secration. 

b)  The  mysterious  obscurity,  in  which  the  mystery  of  the 
Eucharist  is  shrouded  from  our  weak  vision,  extends  particularly  to 
the  question,  in  how  far  by  the  act  of  the  dual  consecration  Christ 
is  really  and  actually  sacrificed.  According  to  the  teaching  of  our 
holy  faith,  we  must  hold  firmly  that  the  Eucharist  is  not  merely  a 
simple  oblation  or  a  consecrated  gift,  but  much  more,  truly  and 
properly  a  Sacrifice.  Now  for  this  a  sacrificial  action,  that  is,  an 
actual  sacrificing  (^sacrlficatlo) ^  and  not  a  mere  offering  (ohlat'io)^  is 
necessarily  required,  —  a  sacrificial  action,  in  which  both  an  interior 
and  an  exterior  quality  are  taken  into  consideration  and  dis- 
tinguished. —  The  interior  consists  in  the  disposition  of  the  heart  to 
sacrifice,  in  the  hidden  intention  of  the  will  to  sacrifice,  on  the  part 
of  the  priest  who  celebrates  ;  the  exterior,  by  which  the  real  sacri- 
fice essentially  differs  from  the  simple  oblation,  consists  in  this,  that 
the  offering  to  God  of  the  sacrificial  object,  even  in  its  visible  form, 
is  accomplished  by  a  change  or  transformation,  corresponding  also 
to  the  meaning  of  the  Sacrifice.  —  Conflicting  answers  are  given  to 
the  question,  whether  and  how  far  there  takes  place  a  similar  change 
or  transformation  of  the  matter  of  the  Eucharistic  Sacrifice  by  the 
dual  consecration,  as  is  essentially  the  case  in  every  sacrifice.  In 
order  to  throw  some  light  on  this  much  disputed  question  —  under 
what  aspect  the  eucharistic  consecration  is  a  true  sacrificial  act  —  we 
will  here  make  a  few  observations. 

The  Eucharist  is  a  sacrifice  wholly  peculiar  and  singular  {sacri- 
ficium  swgulare)^  and  of  a  higher  and  mysterious  order.-     The  es- 

^     First  Sermon  for  Easter  Sunday. 

2     Deus  hoc  sacrificiiim  instituit  mode  extraordinario  et  singular!  aliis  victi- 
mis  et  sacrificiis  non  communi  (Mastrius  disp.  4,  q.  4,  a.  1,  n.  72). 


122  /.  Dogmatical  and  Ascetical  Part. 

seiice  of  the  Eucliaristic  Sacrifice  is  of  divine  institution  and,  there- 
fore, must  not  be  indiscriminately  decided  or  judged  by  the  same 
standard  as  other  known  sacrifices.  First  and  above  all  the  peculi- 
arity of  the  Eucliaristic  Sacrifice  consists  in  this,  that  the  object 
sacrificed  is  offered  under  foreign  or  sacramental  species,  whilst  in 
other  sacrifices  the  sensible  objects  are  always  offered  in  their  own 
natural  forms.  Another  peculiarity  is  that  in  the  Eucharist  the  liv- 
ing,- glorious  God-man  is  the  matter  or  object  of  the  unbloody  sacri- 
fice, although  always  and  everywhere  living  beings  can  be  sacrificed 
only  by  the  actual  shedding  of  their  blood  and  by  their  immolation. 
According  to  the  correct  conception  of  the  eucliaristic  transsubstan- 
tiation,  there  can  be  no  question  of  the  destruction  of  the  bread  and 
wine,  nor  of  the  production  of  the  body  and  blood  of  Christ,  so  that 
evidently  the  explanation  of  the  essence  of  our  sacrifice  cannot  be 
based  on  either  of  these  suppositions.  In  like  manner,  every  at- 
tempt to  prove  a  real  change  in  the  sacrifice  of  the  eucliaristic  body 
must  end  in  failure.  Numerically  the  same  glorious  Christ,  reign- 
ing in  heaven,  is  indeed  present  on  the  altar,  without  undergoing 
any  change  in  Himself ;  only  the  external  relation  of  His  humanity 
to  space  and  the  surroundings  is  different.  On  the  altar,  then,  we 
have  a  true  and  real  sacrifice  without  any  real  change  in  the  euchar- 
istic  victim.  So  peculiar  a  sacrifice  is  rendered  possible  only  by 
Christ  being  offered  as  a  living  victim,  not  in  His  natural  form,  but 
under  the  symbolical  envelope  of  the  sacramental  species.  The 
Eucliaristic  Sacrifice  takes  place  simply  and  merely  by  Jesus  Christ 
becoming  present,  by  virtue  of  the  words  of  consecration,  under  the 
separate  species  in  a  state  of  immolation  or  death,  that  is,  of  sacri- 
fice, so  far  as  external  appearances  go.  -^  —  Sacramentally,  that  is, 
according  to  external  signs,  the  blood  of  Jesus  Christ  is  separated 
from  His  body,  and  therefore  shed,  since  by  the  words  of  consecra- 
tion there  is  designated  and  effected,  on  the  one  hand,  the  presence 
of  the  body  of  Christ  under  the  solid  species  of  bread,  and,  on  the 
other  hand,  the  presence  of  His  blood  under  the  fluid  species  of 
wine.  ^  This  sacramental  separation  of  the  blood  of  Christ  from  His 
body,  or  this  mystical  innnolation  of  Christ,  is  fully  sufficient  for 
the  actual  and  symbolical  expression  of  the  Saviour's  interior  in- 
tention of  sacrificing  Himself  —  that  is,  for  the  consummation  of  a 
real  sacrifice.  ^     Sacrifice  is,  indeed,  an  exterior  symbolical  sign  of 

1  Exhibetur  Christus  per  modum  mortui  sub  speciebus,  quamvis  in  se  non  sit 
■mortuus,  et  hoc  fit  ex  vi  actionis  sacrificativae ;  haec  autem  exliibitio  sufficit  ad 
protestandum  totum  id,  quod  protestari  posset  realis  destructio,  uempe  totalem 
submissionem  respectu  Dei  et  recoguitiouem  supremae  majestatis  (Pasqualigo 
tr.  1,  q.  43,  n.  5). 

2  Quantum  est  ex  vi  verborum  consecrationis,  corpus  et  sanguis  Cbristi  sis- 
tuntur  et  exhibentur  seorsum,  unum  ab  altero,  sicut  in  cruce  separatus  fuit  sanguis 
a  corpore,  atque  ita  Christus  mystice  et  incruente  inimolatur  (Sylvius  3,  q.  83, 
a.   1,  concl.  4.) 

8  Cum  Christus  sit  principalis  offerens,  duin  in  se  ipso  facit  repraesentationem 
propriae  mortis  se  offereudo  Patri,  declarat  affectum  se  totum  tradentis  in   obse- 


15,   The  Essential  Characteristics  of  the  Eucharistic  Sacrifice.        123 

the  interior  sacrifice  ;  according  to  this,  the  mystical  shedding  of 
blood  on  the  altar  performs  the  same  office  as  did  the  real  shedding 
of  blood  on  the  cross.  The  unbloody  immolation  of  the  eucharistic 
victim  through  the  sacramental  shedding  of  blood  proves  the  reality 
of  the  sacrifice  of  Christ  under  foreign  sacramental  species.  The 
Eucharist  is  a  mystical,  that  is,  a  sacramental  and,  at  the  same  time, 
a  real  or  actual  sacrifice.  —  Mystica  nobis,  Domine,  prosit  oblatio 
(Miss.  Rom.). 

The  eucharistic  service  is  not  only  a  true  sacrifice,  accomplished 
in  the  present  on  the  altar,  but  also,  at  the  same  time,  the  mysterious 
copy  and  representation,  or  renewal,  of  the  past  sacrifice  of  the 
cross.  For  the  dual  consecration  should  be  considered  under  a  two- 
fold aspect ;  first,  in  so  far  as  a  mystical  immolation,  it  makes  the 
present  offering  of  the  body  and  blood  of  Christ  a  real  sacrifice  ;  and 
secondly,  inasmuch  as  it  represents  in  a  visible  manner  the  past 
sacrifice  of  the  cross.  ^  It  is,  therefore,  by  one  and  the  same  thing, 
namely,  by  the  transsubstantiation  of  the  two  elements,  that  the  eu- 
charistic offering  acquires  the  character  of  an  absolute  and  relative 
sacrifice,  that  is,  of  a  true  sacrifice  in  itself,  but  which,  according  to 
its  intrinsic  nature  and  constitution,  not  only  relates  to  the  sacrifice 
of  the  cross,  but  also  visibly  copies  it.  There  \vas  something  similar 
in  the  bloody  sacrifice  of  the  Old  Testament.  One  and  the  same 
immolation,  or  blood-shedding,  rendered  them  not  only  peculiar 
sacrifices  of  the  worship  then  obtaining,  but  also  figures  of  the  future 
sacrifice  of  Christ.  In  the  Eucharist  a  merely  mystical  shedding  of 
blood  suffices  to  constitute  a  true  sacrifice,  for  on  the  altar  there  is 
question,  not  of  acquiring  the  merit  of  propitiation,  but  only  of  ap- 
plying the  fruits  of  redemption  acquired  on  the  cross.  For  this 
purpose  the  Victim  actually  immolated  on  Golgotha,  with  His  inex- 
haustible treasures  of  merits,  is  constantlyjepresented  and  sacrificed 
to  God  the  Lord,  in  the  eucharistic  service  through  unbloody  immo- 
lation. —  The  complete  essence  of  the  Eucharistic  Sacrifice  consists, 
therefore,  in  the  mystical  shedding  of  blood  wrought  by  the  w^ords 
consecrating  both  elements  ;  —  and,  indeed,  it  consists  in  this  blood- 
shedding,  inasmuch  as  said  blood-shedding  is  a  real  expression  of  the 
present  intention  of  sacrifice  and  of  the  self -offering  of  Christ  taking 
place  on  the  altar,  and,  at  the  same  time,  in  so  far  as  it  represents 
and  renews  the  Sacrifice  of  the  Cross.  This  conception  of  the  Eu- 
charistic Sacrifice    commends   itself,    not   only   on   account   of    its 

quium  Patris,  qui  est  interius  sacrificium,  atque  adeo  oblatio  externa  cum  ilia  re- 
praesentatione  mortis  declarat  hunc  affectum  et  ideo  hujusmodi  repraesentatio  est 
suflBciens  destructio  pro  sacrificio  :  nam.  ilia  tantum  destructio  requiritur,  quae 
possit  declarare  interius  sacrificium  (Pasqualigo  tr.  1,  q.  43,  n.  4). 

^  Christus  Dominus  vi  consecrationis  tanquam  verus  Agnus  et  victima  sistitur 
in  altari  sub  speciebus  panis  et  vini,  et  in  quodam  statu  mortis  constituitur,  qua- 
tenus  per  spiritualem  verborum  gladium  sub  diversis  et  separatis  speciebus  immo- 
latur  et  offertur  Deo  Patri.  —  Porro  haec  mystica,  quae  vi  verborum  fit,  separatio 
corporis  ac  sanguinis,  apte  separationem  cruentam  sanguinis  a  corpore  in  cruce 
peractam  repraesentat  (Puig  et  Xarrie,  De  euchar.  c.  4,  §  1,  n.  620). 


124  /.  Dogmatical  and  Asceiical  Part. 

simplicity  and  theological  foundation,  but  also  because  it  lias  a  posi- 
tive basis  in  the  words  of  the  institution  of  our  Lord  as  well  as  in 
the  ecclesiastical  tradition.  The  Saviour  Himself  characterizes  the 
Eucharistic  Sacrifice  as  an  unbloody  offering,  or  breaking,  of  His 
body,  and  as  a  mystical  shedding  of  His  blood  "for  the  remission  of 
sins."  In  agreement  with  this  the  ante-tridentine  theology  always 
taught,  that  the  formal  character  of  the  Sacrifice  of  the  Eucharist 
consists  only  in  the  mystical  immolation  of  Christ  through  the  words 
of  the  dual  consecration.  ^ 

4.  The  priest  should  frequently  reflect  that  it  is  God  who  has 
called  and  consecrated  him  to  the  exalted  oihce,  as  a  servant  of 
Christ  and  in  the  name  of  the  Church,  to  accomplish  and  offer  the 
adorable  Sacrifice  of  the  Eucharist.  The  most  sublime  act  of  his 
priestly  power  consists  in  the  celebration  of  the  Holy  Sacrifice,  that 
is,  in  his  power  "to  call  the  Lord  of  Glory  with  holy  words  down 
upon  the  earth,  to  bless  Him  with  his  lips,  to  hold  Him  in  his  hands, 
to  receive  Him  into  his  mouth  and  to  distribute  Him  to  the  faithful," 
whilst  at  the  same  time  "the  angels  stand  about  him  in  order  to 
honor  Him  who  is  sacrificed."  Hence  the  strict  obligation  incum- 
bent on  him  to  preserve  his  body  and  soul  pure,  and  continually  to 
work  at  his  sanctification.  "In  the  Lord",  said  the  Seraphic  Fran- 
cis to  his  spiritual  sons,  "I  entreat  all  my  brethren,  who  are  priests 
of  the  Most  High,  that,  as  often  as  they  celebrate  Mass,  they  be 
spotless  and  that  they  thus  offer  with  purity  the  Sacrifice  of  the  Body 
and  Blood  of  our  Lord  Jesus  Christ."  To  animate  them  still  more, 
he  draws  their  attention  to  the  Virgin  who  conceived  our  Lord  by 
the  power  of  the  Holy  Ghost  and  who,  in  the  days  of  His  childhood, 
touched  Him  with  her  most  pure  hands  and  carried  Him  in  her  most 
pure  arms.  And  in  truth,  the  priest  has  reason  to  regard  with  spe- 
cial veneration  that  Blessed  One,  the  blessed  Mary  ever  Virgin,  of 
whom  was  born  for  us  the  God  present  in  the  Sacrament,  and  with 
peculiar  fervor  to  endeavor  to  make  his  heart  like  unto  her  holy  and 
immaculate  heart.  As  Mary,  in  a  marvellous  manner,  conceived 
and  gave  birth  to  the  Son  of  God,  the  priest  has  received  powder  to 
call  Jesus  Christ  from  heaven  to  earth.  As  Mary,  standing  con- 
stantly and  to  the  last  at  the  foot  of  the  Cross,  offered  Her  Divine 
Son  to  the  Heavenly  Father,  in  like  manner  does  the  priest  offer  Him 
daily  upon  the  altar  of  the  Cross.  As  Mary  was  overshadowed  by 
the  Holy  Ghost,  so  are  priests,  the  instruments  of  the  Holy  Ghost, 
to  continue  in  the  Church  the  mystery  of  the  Incarnation  for  the  sal- 
vation of  men.  As  Mary  gave  herself  unreservedly  to  God,  the 
Church  requires  of  her  priests  a  cheerful  and  self-sacrificing  love. 
As  IMary,  who  conceived  the  Son  of  God  and  carried  him  in  her 
womb,  excelled  as  a  vessel  of  the  Holy  Ghost  (ras  spirUi(alc)  all 
creatures  in  purity  of  heart,  so  Christ  and  the  Church  require  a  spe- 
cial purity  of  heart  in  the  priest  who  places  the  Eucharistic  Christ 
upon  the  altar,  carries  Him  in  his  hands,  receives  Him  and  gives 


^     Cfr.  Pasqualigo  tr.  1,  q.  42—44.  —   Billot,  De  sacratn.  1,  556  seqq. 


16.  The  Relation  of  the  Sacrifice  of  the  Mass  to  the  Sacrifice  of  the  Cross.  125 

Him  to  others,  and  thus  in  a  more  special  manner  appears  as  a  vessel 
of  the  Holy  Ghost.  This  Virgin  is,  consequently,  the  honor  and  joy 
of  all  good  priests.  A  priest,  inflamed  with  love  for  Christ  in  the 
Eucharist,  clings  also  with  the  most  tender  devotion  and  truly  filial 
love  to  the  Virgin  ]\Iother  of  God,  and  such  a  sentiment  obtains  for 
him  the  special  protection  of  this  powerful  Virgin.  Under  her  aus- 
pices, he  is  enabled  to  live  a  pure  life  and  to  celebrate  in  a  holy 
manner  the  true  Sacrifice  of  the  Body  and  Blood  of  our  Lord  Jesus 
Christ.  His  filial  piety  at  all  times  urges  him  to  implore  the  holy 
Virgin  to  permit  him  to  participate  in  her  profound  humility,  her 
exceptional  purity  and  ardent  charity.  A  priest,  assiduously  intent 
on  this  object,  will  learn  from  experience  that  the  Mother  of  the 
Eternal  Word  wull  be  propitious  to  him.  ^ 

i6.     The  Relation  of   the  Sacrifice  of  the  Mass  to  the  Sacrifice  of  the 

Cross. 

In  the  eucharistic  celebration  are  found  all  the  conditions  essen- 
tial to  a  sacrifice  ;  hence  it  is  a  true  and  real  sacrifice.  The  God- 
Man  —  His  Body  and  His  Blood  —  is  in  reality  immolated  upon  the 
altar  {immoJatur) ^  and  not  merely  represented  and  offered  (ojferti(r) 
to  the  Heavenly  Father.  To  the  essential  characteristics  of  the 
Eucharistic  Sacrifice  belongs  its  interior  peculiar  relation  to  the 
Sacrifice  of  the  Cross.  The  sacrifices  prior  to  Christ  did  indeed  pre- 
figure the  future  Sacrifice  of  the  Cross  ;  but  the  Sacrifice  of  the  ]\Iass 
is  in  an  infinitely  more  perfect  manner  a  copy  of  the  Sacrifice  of  the 
Cross  accomplished  on  Calvary.  The  Eucharist  is  in  its  nature  a 
relative  sacrifice,  that  is,  a  true  sacrifice  in  itself,  but  which  at  the 
same  time  relates  to  the  Sacrifice  of  the  Cross  and  objectively  repre- 
sents it.  It  is  in  consequence  of  Christ's  institution  that  this  relation 
to  the  sacrificial  death  of  Christ  is  an  essential  feature  of  the  Mass. 
Whilst  setting  this  forth,  we  shall  also  clearly  show  the  identity  of 
the  Sacrifice  of  the  Mass  with  that  of  the  Cross,  as  well  as  the  dif- 
ference that  exists  between  them. 

I.  Jesus  Christ  left  to  His  Church  in  the  Eucharist  a  true  and 
teal  Sacrifice,  *'that  by  means  of  it  that  bloody  Sacrifice,  which  He 
once  offered  on  the  Cross,  may  ever  be  represented  and  its  remem- 
brance be  preserved  until  the  end  of  the  world,  and  its  healing  power 
be  applied  and  spent  for  the  remission  of  those  sins  daily  committed 
by  ns."  '^     According  to  the  doctrine  of  the  Church,  the  Holy  Mass 


1  Cfr.  Neues  Pastoralblatt  fiir  die  Dioc.  Augsb.,  Jahrg.  1876,  p.  259. 

2  Visibile  sacrificium,  quo  cruentum  illud,  semel  in  cruce  peragendum,  re- 
praesentaretiiVy  ejusque  memoria  in  finem  usque  saeculi  permaneret,  atque  illius 
salutaris  virtus  in  remissionem  eorum,  quae  a  nobis  quotidie  committuntur,  pecca- 
torum  applicaretur  (yridi.  sess.  22,  cap.  1).  — According  to  the  teaching  of  St. 
Thomas,  the  essence  of  the  Eucharistic  Sacrifice  consists  in  the  immolatio  Christi; 
therefore,  the  Sacrifice  of  the  Eucharist  is  also  an  imago  repraesentativa,  reprae- 
sentatio,  figura  quaedam  et  exemplum  dominicae  passionis,  that  is,  a  living  like- 
ness of  the  Passion  of  Christ,  the  actual  representation  of  the  Sacrifice  of  the  Cross, 


126  /.    Dogmatical  and  Ascetical  Part. 

is  not  a  mere  memorial  of  sacrifice  {nuda  commemo ratio  sacrificii  in 
criice  per(icti)y  but  a  true  memorial  sacrifice,  that  is,  a  real  sacrifice 
endowed  with  a  comm.emorative  character  {sacrificium  commemo r a- 
tic  am).  The  Mass  is  not  a  mere  shadowy  copy,  but  the  living  and 
essential  representation  of  the  Sacrifice  of  the  Cross. 

a)  That  the  celebration  of  the  Eucharist  is  the  representation 
of  the  sacrificial  death  of  Christ,  is  evident  even  from  the  words  of 
the  institution.  Our  I^ord  Himself  calls  the  Eucharistic  Sacrifice 
the  giving  of  His  Body  and  the  shedding  of  His  Blood.  In  making 
choice  of  these  words.  He  would  not  merely  signify  the  true  Sacrifice 
of  His  sacramental  Body  and  Blood,  but  He  would,  at  the  same  time, 
designate  that  the  mode  and  manner  of  this  Sacrifice  by  the  mystical 
shedding  of  blood  under  the  separate  species  should  represent  sym- 
bolically the  violent  separation  of  His  body  and  blood,  the  real  shed- 
ding of  His  blood  on  the  Cross.  —  He  then  gives  to  His  Apostles 
and  to  their  successors  in  the  priestly  ofhce  the  command  and  the 
power  to  celebrate  the  Eucharist  in  remembrance  of  Him.  —  The 
Apostle  explains  and  proves  this  command,  by  adding  that  the  cel- 
ebration of  the  Eucharist  is  of  itself  always  an  actual  announcement 
of  the  death  of  Christ  and  must,  therefore,  be  perpetuated  among 
Christians  until  our  Lord  shall  return  in  glory  at  the  consummation 
of  time  to  judge  the  world  (i  Cor.  ii,  26). 

b)  The  sacramental  offering  of  the  Body  and  Blood  of  Christ 
on  the  altar  is  frequently  styled  in  tradition  the  figure,  the  represen- 
tation, the  symbol  (tr/pus,  fi(/iira,  imagOy  sigiinm^  syniholnm)  of  the 
passion  and  sacrificial  death  of  Christ  on  the  Cross.  Gaudentius  ex- 
presses himself  happily  on  this  subject:  *'Christ  willed  that  His 
benefits  should  be  permanently  imparted  to  us  ;  He  willed  that  souls 
should  be  sanctified  by  the  representation  of  His  own  passion  {per 
imaginem  propriae  passionis).  Therefore,  He  commissioned  His 
faithful  disciples,  whom  He  ordained  the  first  priests  of  His  Church 
{quos  primos  JEcdesiae  suae  constituit  saccrdotes)^  unceasingly  to 
celebrate  these  mysteries  of  eternal  life,  which  all  priests  should 
celebrate  in  all  the  churches  of  the  universe  until  He  returns  from 
heaven,  in  order  that  the  priests  themselves  and  all  believing  nations 
also  may  have  a  copy  (a  true  representation)  of  the  passion  of  Christ 
{exemplar  passionis  Christi)  daily  before  their  eyes,  may  bear  it  in 

'their  hands,  receive  it  into  their  mouths  and  hearts  —  and  thus  by 
this  celebration  the  rememl)rance  of  our  redemption  may  ever  be  in- 
delibly impressed  on  their  minds."  ^  —  St.  Gregory  the  Great  writes: 
"The  Eucharistic  Sacrifice  preserves  in  a  unique  manner  the  soul 
from  eternal  perdition,  as  it  renews  mystically  the  death  of  the  only- 
begotten  Son  of  God  {nolns  mortem  Uvigeniti  per  mysterium  re- 
par  at).     For  although  Christ  be  risen  from  the  dead.  He  dietli  no 

and,  consequently,  it  is,  moreover,  at  the  same  time,  the  applicatio  et  participatio 
fruc  tus  doniinicae  passionis,  namely,  the  aj^plication  and  participation  of  the  fruits 
of  the  Sacrifice  of  the  Cross.     Cfr.  S.  Thom.  3,  q.  83,  a.  1  et  2. 

1    Sermo  2. 


16.  The  Relation  of  the  Sacrifice  of  tJie  Mass  to  the  Sacrifice  of  the  Cross.  127 

more,  and  death  has  no  longer  dominion  over  Him,  yet  in  His  im- 
mortal and  imperishable  life  He  is  sacrificed  anew  for  us  in  this 
mystery  of  sacred  oblation  (pro  nobis  iteriim  in  Jioc  mysterio  sacrae 
ohlationis  wimolatur).  Let  us,  therefore,  consider  attentively  all 
that  this  Sacrifice  {sacnficiiun)  is  for  us,  since  for  the  remission  of 
our  sins  it  represents  continually  the  passion  of  the  only-begotten 
Son  of  God  {pro  ahsolutione  nostra  passionem  Unigeniti  Filii  sem- 
per imitatiir).''^^  In  a  similar  sense,  the  words  of  consecration 
separately  spoken  over  the  bread  and  wine,  which  cause  Christ's 
Body  and  Blood  to  be  present  under  the  separate  species,  are  de- 
signated as  a  spiritual,  reasonable  and  incorporeal  sword,  by  which 
the  Victim  is  slain  upon  the  altar.  Hence  St.  Gregory  of  Nazianzum 
addresses  the  following  petition  to  Amphilochius :  ''Delay  not  to 
pray  for  me,  when  by  the  word  (of  consecration)  you  call  down  the 
Word  (=  the  Son  of  God),  wdien  by  an  unbloody  separation  you 
slay  the  Body  and  Blood  of  the  Lord  with  the  sacrificial  knife  of  His 

word  {(pu}U7]v  exwJ*  Tb  ^i<pos). 

c)  Finally,  how  dear  to  Catholics  and  how  wide-spread  among 
them  is  devotion  to  and  the  hearing  of  the  Holy  Mass  ;  they  look 
upon  it  as  a  mystical  representation,  an  unbloody  celebration  of  the 
passion  and  death  of  Jesus  Christ !  —  "To  our  churches  Christ  could 
not  have  given  any  more  effectual  or  more  proper  means  to  preserve 
the  remembrance  of  our  redemption,  than  His  Body  and  Blood,  the 
price  of  our  ransom.  How  could  we  be  unmindful  of  our  redemp- 
tion, when  we  have  before  our  eyes  the  Body  of  Christ  mystically 
sacrificed  in  death  for  our  salvation,  and  His  Blood  shed  for  our  sins? 
At  the  very  sight  of  these  visible  signs  (in  which  we  behold  with 
unwavering  faith  the  true  Body  and  Blood  of  Christ)  our  hearts 
should  be  encouraged  to  think  upon  the  redemption  of  the  human 
race,  saved  by  this  Body  and  Blood,  and  w^e  should  be  inflamed  with 
devotion  and  be  moved  to  implore  from  our  inmost  heart  that  God, 
on  account  of  this  holy  and  precious  Sacrifice  which  in  this  Body 
and  Blood  was  once  offered  for  the  redemption  of  mankind,  may 
grant  that  it  profit  us  for  our  reconciliation  with  Himself,  and  through 
His  mercy  for  our  salvation  and  beatitude.  That  this  remembrance 
might  remain  in  constant  practice  in  the  Church  of  Christ,  He  con- 
ferred upon  His  Apostles  the  priesthood  of  the  New  Law,  command- 
ing them  to  celebrate  this  Sacrifice :  Do  this  in  commemoration  of 
Jfe.'*      (Ein  Vergissmeinnicht,  p.  45.) 

The  words  of  the  Saviour  and  of  the  Apostles,  the  teaching  of 
the  Fathers  and  the  prayers  of  the  liturgies,  the  conviction  and 
acknowledgment  of  the  faithful,  place  it  beyond  doubt  that  the 
celebration  of  the  Eucharist  has  also  for  object  to  bring  before  our 
eyes  and  to  represent  to  us  Christ's  sacrificial  death,  in  order  that 
the  memory  thereof  may  always  be  preserved  fresh  and  living  in  all 
hearts.  ^ 

1  Dialog.  1.  4,  c.  58. 

2  Notandum,   quia  quotidianum  nostrum   sacrificium    idem    ipsum  dicit   (S. 
Chrysostomus)  cum  eo,  quo  Christus  semel  oblatus  est  in  cruce,  quautum  at  ean- 


-^-^  I-  Dogmatical  and  Ascetical  Part. 

2.  A  painting  or  a  crucifix  may  represent  the  Lord's  death  on 
the  Cross  ;  but  this  is  a  merely  figurative  and,  consequently,  an  im- 
perfect representation  of  that  divine  sacrificial  drama,  once  enacted 
on  Mount  Calvary.  Quite  different,  —  infinitely  more  complete  and 
actual,  is  the  bloody  sacrifice  of  Christ  represented  by  the  Mass.  It 
is,  namely,  the  real  and  objective,  the  living  and  essential  represen- 
tation of  the  Sacrifice  of  Redemption  accomplished  on  the  Cross.  ^  — 
The  reason  for  it  lies  in  the  inmost  nature  of  the  Eucharistic  Sacri- 
fice, as  it  was  instituted  by  Christ.  Upon  the  altar  appear  the  same 
Priest  and  the  same  Victim  as  upon  the  Cross.  For  in  the  Eucharist 
Jesus  Christ  offers  Himself,  His  Body  once  immolated  on  the  Cross 
and  His  Blood  once  shed  on  the  Cross,  with  all  the  merits  there 
acquired,  in  an  unbloody  yet  in  a  real  and  true  manner.  —  We 
should,  moreover,  consider  the  way  and  manner  in  which  Christ's 
Body  and  Blood  are  to  be  offered.  This  consists  in  the  mystical 
shedding  of  blood,  that  is,  in  the  separate  consecration  of  the  bread 
and  wine  into  the  Body  and  Blood  of  Christ.  The  separate  species, 
under  which  Christ's  Body  and  Blood  are  rendered  present  by  virtue 


dem  veram  hie  et  ibi  corporis  Christi  substantiam :  quod  vero  nostrum  quotidianum 
illius  semel  oblati  dicit  esse  exe'}nplumy  i.  e.  figiiratn  vel  /orfnarn^  non  dicit,  ut 
hie  vel  ibi  essentialiter  alium  Christum  eonstituat,  sed  ut  eundem  in  cruce  semel, 
in  altari  quotidie  alio  modo  immolari  et  offerri  ostendat:  ibi  in  veritate  passionis, 
qua  pro  nobis  oeeisus  est,  hie  in  figura  et  imitatione passionis  ipsius^  qua  Christus 
non  iterum  vere  patitur,  sed  ipsius  verae  inefnoria  passionis  quotidie  nobis  itera- 
tur.  .  .  .  Non  ergo  est  in  ipsius  Christi  veritate  diversitas^  sed  in  ipsius  imniola- 
tionis  actio7ie y  quae  dum  veram  Christi  passionem  et  mortem  quadam,  sua  sim^ilitu- 
dine  figurando  repraesentat,  nos  ad  imitationem  ipsius  passionis  invitet  et  aceen- 
dat,  eontra  hostem  nos  roboret  et  muniat,  et  a  vitiis  purgans  et  virtutibus  eonde- 
corans,  vitae  aeternae  nos  idoneos  ae  dig^nos  exhibeat  (Alger.  De  sacramentis  eorp. 
et  sanguin.  domin.,  1.  1,  e.  16,  n.  109). 

1  Triplex  habemus  m.emoriale  passionis,  se.  in  scripto,  in  verbo  et  in  Sacra- 
mento. —  In  scriptOy  ut  quando  passio  describitur  vel  narratur  per  seripturam,  vel 
quando  imaginibus  exprimitur ;  et  hoe  est  memoriale  quasi  fnortuutn  et  habet  fieri 
ad  visum,  qui  apprehendit  magis  de  longinquo.  —  In  verbo,  utpote  cum  aliquis 
verbotenus  narrat  passionem  Christi ;  et  illud  parti^n  est  vivunt,  partini  mortuum. 
Vivufn  est  in  corde  bonorum  praedicatorum,  sed  mortuum  in  corde  tepidorum  et 
malorum  ;  vel  vivum,  in  corde  et  cogitatione,  non  vivum.  in  voce ;  et  hoc  est  ad 
auditwtn,  auditus  autem  non  ita  apprehendit  de  longinquo.  —  In  Sacramento  vero 
est  memoriale,  cum  ipsum  corpus  Christi  significatur  et  coutinetur  in  specie  pauis 
et  sanguis  in  specie  viui ;  et  hoc  est  memoriale  vivwyn,  quia  ipse  Christus  seipsum 
ibi  praebet,  offerens  nobis  corpus,  quod  pro  nobis  fuit  occisum,  et  sanguinem,  qui 
pro  nobis  fuit  effusus,  et  hoc  est  ad  gustum,  qui  de  proximo  apprehendit,  ut  jam 
non  quasi  speculatione,  sed  quadam  experientia  passionis  ejus  memores  simus.  — 
Si  ergo  accendit  affectum  nostrum  passio  descripta,  et  amplius  ferventer  praedi- 
cata;  multo  magis  inflammare  et  afficere  debet  in  hoc  Sacramento  expressa.  Et  hoc 
absque  dubio  facit,  si  quis  sensum  habet  et  ilium  convertit  ad  hoc  sacramentum. 
lUe  ergo  est,  qui  ex  hoe  sacrameuto  efficaciam  reportat,  qui  se  convertit;  ille  vere 
audit  Missam,  non  qui  tantum  verba  dicit  vel  audit  sine  devotioiie,  sed  qui  ad  hoc 
memoriale  totam  mentis  intentionem  convertit  (S.  Bonav.  4,  dist.  12,  p.  2,  a.  1, 
q.  1  ad  3). 


16.  The  Relation  of  the  Sacrifice  of  the  Mass  to  the  Sacrifice  of  the  Civss.  129 

of  tlie  words  of  consecration,  that  is,  mystically  immolated,  are  sym- 
bols of  the  violent  and  bloody  death  of  Christ  on  the  Cross.  ^  The 
separation  of  Christ's  Body  and  Blood  takes  place  on  the  altar  —  of 
course,  not  in  reality,  but  only  in  appearance:  for  the  Eucharistic 
Victim  can  no  longer  be  slain  in  a  bloody  (physical),  but  only  in  an 
unbloody  (mystical)  manner.  ^  This  mystical  immolation,  therefore, 
in  consequence  of  which  the  Divine  Victim  under  the  two  species 
appears  *'as  if  slain"  (tanquam  occisits)^  is  well  calculated  to  repre- 
sent Christ's  Body  and  Blood  in  that  form  of  separation  which  took 
place  on  the  Cross.  ^  By  this  mystical  blood-shedding,  which  brings 
the  real  shedding  of  blood  on  the  Cross  vividly  to  view,  the  Eu- 
charistic Sacrifice  becomes,  in  a  most  perfect  manner,  a  memorial 
Sacrifice. 

The  distinct  consecration  of  the  elements  of  bread  and  wine,  the 
separate  representation  of  the  Body  and  Blood  of  Christ  under  the 
two  species,  that  is,  the  mystical  shedding  of  blood,  is,  in  virtue  of 
the  institution  by  Christ,  absolutely  necessary,  not  merely  for  the 
lawful,  but  also  for  the  valid  celebration  of  the  Eucharistic  Sacrifice. 
If  culpably  or  inculpably  but  one  substance  is  consecrated,  then 
Christ  is  indeed  present  under  one  species,  but  the  Sacrifice  is  not 
accomplished,  because  an  essential  characteristic  and  requisite, 
namely,  the  twofold  consecration,  is  wanting.  *  Hence  it  is  of  divine 
ordination,  that  both  elements  —  bread  and  wine  —  must  always  be 


1  Consecratio  utriusque  specie!  valet  ad  repraesentandam  passionem  Christi, 
iu  qua  seorsim  fuit  sanguis  a  corpore  separatus :  unde  et  iu  forma  consecrationis 
fit  mentio  de  ejus  effusione  (S.  Thorn.  3,  q.  76,  a.  2  ad  1).  —  Ipsum  corpus  et  san- 
guis Domini,  ut  sunt  sub  illis  speciebus  (panisetvini),  signa  sunt  ejusdem  corporis 
et  sanguinis,  ut  fuerunt  in  cruce ;  repraesentat  enim  Eucharistia  passionem 
Christi  (Bellarm.   De  sacramento  Eucharist.,  1.  2,  c.  15). 

2  Quod  consecratio  ex  vi  verborum  ponat  sub  una  specie  corpus,  nou  autem 
sanguinem,  et  sub  altera  specie  sanguinem,  non  autem  corpus,  minime  probat, 
consecrationem  esse  actionem  realiter  destructivam  Christi,  sed  solum  quod  sit 
mystica  mortis  ejus  repraesentatio :  quia  consecratio  uon  pertingit  ad  causandam 
illam  separationem  inter  corpus  et  sanguinem  Christi  in  se,  sed  solum  in  sacra- 
mento, h.  e.  in  signo  et  repraesentatione  (Salmant.  disp.  13,  dub.  2,  n.  38). 

3  Consecratio  est  maxime  expressa  significatio  sacrificii  crucis,  quatenus  per 
earn  ex  vi  verborum  seorsim  ponitur  sub  specie  panis  corpus  Christi  velut  occisum 
et  sub  specie  vini  sanguis  velut  effusus :  unde  haec  separatio,  quantum  est  ex  vi 
verborum,  passim  dicitur  mystica  Christi  mactatio  et  ini77iolatio  (Platelius,  Synop- 
sis tot.  curs,  theol.  P.  5,  cap.  4,  §  6,  n.  469;. 

^  Ut  hoc  mysterium  absolute  et  simpliciter  sit  vermn  sacrificium,  prout  a 
Christo  est  institutum,  essejitialiter  requiritur  utriusque  speciei  consecratio.  .  .  . 
quia  de  essentia  hujus  sacrificii  est  expressa  repraesentatio  mortis  et  passionis 
Christi;  sed  haec  intrinsece  requirit  consecrationem  utriusque  speciei.  .  .  quando 
sanguis  statim  post  corpus  separatirn  consecratur,  quasi  in  viva  imagine  reprae- 
sentatur  ipsa  effusio  sanguinis  et  consequenter  separatio  animae  a  corpore,  quae 
ex  effusione  sanguinis  secuta  est ;  nam  (ut  Scriptura  interdum  loquitur)  vita  ho- 
minis  in  sanguine  est  et  ideo  solet  anima  per  sanguinem  repraesentari  (Suarez 
disp.  75,  sect.  6,  n.  7).  —  Cfr.  Salmant.  De  Euch.  sacr.  disp.  4,  dub.  5,  n.  92. 


130  /.  Dogmatical  and  Ascetlcal  Part. 

consecrated,  in  order  that  the  Eucharistic  Sacrifice  may  take  place. 
Our  Lord  instituted  the  unbloody  Sacrifice  of  the  Altar  in  this  man- 
ner, because  He  willed  that  by  its  very  nature  it  should  be  a  visible 
representation  of  the  Sacrifice  of  the  Cross,  which  was  accomplished 
by  a  violent  shedding  of  blood  unto  death. 

3.  The  Holy  ]\Iass,  accordingly,  is  a  relative  Sacrifice  which, 
as  a  living  copy,  represents  the  original  of  the  Sacrifice  of  the 
Cross.  —  Between  the  two  there  exists  the  most  perfect  unity  (one- 
ness), in  so  far  as  we  consider  the  Victim  and  the  Priest ;  for  it  is 
Christ  who  offers  upon  the  altar  His  Body  and  His  Blood,  con- 
sequently, the  same  gift  which  He  once  offered  on  the  Cross.  —  Still, 
the  Sacrifice  of  the  Mass  and  that  of  the  Cross  differ  in  several  re- 
spects. The  CliUrch  says  that  the  way  and  manner  of  offering  dif- 
fers, that  is,  the  sacrificial  act  is  differently  constituted  (ratio  offe- 
rendi  diversa  —  Trid.  sess.  22,  cap.  2)}  On  the  Cross,  the  Sacrifice 
of  Christ  consisted  of  the  bloody  offering  of  His  life  and  divine  self 
to  an  actual  death  :  on  the  altar  it  consists  also  in  the  offering  of  His 
holy  humanity,  but  in  an  unbloody  manner,  to  the  mystical  sacra- 
mental death  under  the  two  Eucharistic  species.  —  On  Calvary  Christ 
offered  Himself  in  His  own  natural  and  human  form,  and  without  the 
assistance  of  a  subordinate  priest ;  He  offers  Himself  here  under  the 
veil  of  the  Sacrament  and  by  the  ministry  of  visible  priests.  —  There 
the  human  nature  of  Christ  Vv^as  susceptible  of  suffering  and  death. — 
The  Sacrifice  of  the  Cross,  therefore,  was  infinitely  painful.  Here 
on  our  altar  His  human  nature  is  glorified  and  immortal  —  the  Sacri- 
fice of  the  Mass,  consequently,  is  a  Sacrifice  free  from  pain.  The 
object  of  the  Sacrifice  of  the  Cross  was  to  obtain  the  price  of  the  re- 
demption of  the  world  ;  the  purpose  of  the  Sacrifice  of  the  Mass  is 
to  apply  to  individual  man  the  treasures  of  grace  merited  and  amassed 
by  the  Sacrifice  on  the  Cross.  —  The  bloody  Sacrifice  of  the  Cross 
Christ  offered  but  once,  in  order  to  acquire  for  the  redemption  of 


1  In  order  to  judge  of  the  specific  and  numerical  unity,  of  the  dissimilarit}-  of 
the  sacrifices,  the  sacrificial  offering  and  the  sacrificing  priest,  as  well  as  the  sacri- 
ficial action  must  be  taken  under  consideration.  —  The  Sacrifice  of  the  Cross  and 
the  Sacrifice  of  the  Mass  are  identical,  that  is,  they  are  one  and  the  same  sacrifice, 
inasmuch  as  on  the  part  of  each  there  is  una  eademque  hostia  —  idem  offerens 
(Trid.).  But,  as  in  the  bloody  sacrifice  the  shedding  of  blood  is  real  and  only 
mystical  in  the  unbloody  sacrifice,  the  sacrificial  act  is  different  as  well  according 
to  number  (numero)  as  according  to  species  (specie).  Therefore,  the  majority  of 
theologians  rightly  understand  the  words  of  the  Council  of  Trent  to  mean,  that 
"only  the  manner  of  offering  varies"  (sola  offerendi  ratio  diversa  =  modus  sacrifi- 
candi  diversus,  actio  sacrifica  diversa).  —  Sacrificium  Missae  non  differt  specie  aut 
essentia  a  sacrificio  incruento,  quod  Chrislus  obtulit  in  coena,  distinguitur  tamen 
numero  et  quibusdam  accidentalibus  conditionibus  (Suarez  disp.  76,  sect.  1,  u.  2). 
—  In  like  manner,  the  daily  sacrifices  of  the  altar,  in  consequence  of  the  con- 
tinually repeated  sacrificial  act,  differ  according  to  number  (numerically),  not 
merely  from  the  Sacrifice  of  the  Cross  and  from  that  of  the  Last  Supper,  but  even 
from  one  another,  —  and  only  ratione  victimae  et  sacerdotis  principaliter  offeren- 
tis  are  all  these  sacrifices  identical.  Cfr.  Vasquez  disp.  222,  cap.  2.  —  Tanner  disp. 
5.  de  ss.  Euch.  et  Miss.  q.  9,  dub.  2.  —  Pasqualigo,  De  sacrif.  N.  L.,  tr.  1,  q.  52. 


16.  The  Relation  of  the  Sacrifice  of  the  Mass  to  the  Sacrifice  of  the  Cross.  131 

fallen  man  an  inexhaustible  treasure  of  satisfaction  and  merits  ;  the 
unbloody  Sacrifice  of  the  Altar  He  often  offers,  in  order  to  apply  to 
us  "the  fruits  of  the  bloody  Sacrifice  of  the  Cross  in  a  most  abundant 
measure."^  On  the  Cross,  the  inexhaustible  fountain  of  eterual 
redemption  was  opened  ;  from  the  altar  it  perpetually  pours  forth  its 
streams  into  the  hearts  of  men.  —  Neither  amid  the  glory  of  heaven 
nor  in  His  sacramental  state  can  Christ  any  longer  merit,  nor  can 
He  satisfy  any  more;  for  by  divine  disposition  both  are  possible  only 
in  this  mortal  life,  that  is,  as  long  as  we  are  pilgrims  on  earth.  The 
Sacrifice  of  the  Mass,  therefore,  draws  its  power  aud  efficacy,  its 
fruit  from  the  Sacrifice  of  the  Cross,  that  is.  Holy  IMass  applies  to  us 
the  graces  and  blessings  of  Calvary.  On  the  Cross  and  upon  the 
altar,  consequently,  there  is  the  same  sacrificial  fruit ;  the  distinction 
consists  only  in  this,  that  in  the  former  it  was  merited,  and  in  the 
latter  it  is  applied. 

4.  Let  us,  in  conclusion,  adduce  another  differeuce.  The 
Sacrifice  of  the  Cross  was  exclusively  the  Sacrifice  of  Christ ;  the 
Eucharist  is,  at  the  same  time,  the  Sacrifice  of  the  Church  and  that 
of  Christ  —  inasmuch  as  the  Church  offers  it  and  is  offered  together 
with  it  at  the  altar.  Christ  left  the  Eucharistic  Sacrifice  to  His 
Church ;  it  is  her  chief  dower,  her  glorious  mine  of  wealth,  her 
greatest  joy,  her  all-hallowed  sanctuary.  At  the  altar  she  enters 
into  living  communion  of  sacrifice  with  Christ ;  the  Sacrifice  of  the 
Mass  is  offered  not  alone  for  the  Church,  but  also  by  her  and  through 
her  to  the  Most  High.  And  this  is  the  principal  reason  why  the 
Eucharist  is  and  is  called  the  Sacrifice  of  the  Church.  —  To  this 
is  added,  moreover,  the  circumstance  that  the  Church  Militant  dur- 
ing Holy  Mass  offers  herself  aud  is  at  the  same  time  offered.  Christ 
has  placed  Himself  in  the  hands  of  the  Church,  that  she  may  offer 
Him  to  the  Heavenly  Father  ;  with  the  infinitely  meritorious  and 
acceptable  sacrifice  to  God  of  the  Body  and  Blood  of  Christ,  the 
Church  unites  the  offerinor  of  herself.  In  union  with  the  sacrifice  of 
Christ  the  faithful  should  offer  themselves  with  all  their  labors,  suf- 
ferings and  prayers,  with  body  and  soul.  St.  Augustine  expresses 
this  seutiment  in  an  appropriate  manner,  when  he  says  :  '  'The  whole 
body  of  the  redeemed,  that  is,  the  society  and  communion  of  saints 
(of  Christians),  is  presented  to  God  as  a  joint  sacrifice  by  the  High- 
priest  who  in  His  passion  also  offered  Hiuiself  for  us  in  the  form  of 
a  servant,  that  w^e  might  become  the  members  of  so  exalted  a  Head. 
.  .  .  The  Church  celebrates  this  in  what  is  known  to  the  faithful  as 
the  Sacrament  of  the  Altar,  in  which  she  also  is  offered  while  offer- 
ing it"  (in  ea  re,  quam  ipsa  offert,  ipsa  offertur).  And  in  an- 
other place  he  says,  that  the  Church  as  the  mystical  body  of  Christ 
"learns  to  offer  herself  through  Him'*  (se  ipsani  per  ipsum  discit 
offerre).  '^  —  This  truth  obtains  its  most  beautiful  expression  in  the 

^  Quia  fructu  dominicae  passionis  quotidie  indigemus,  propter  quotidianos 
defectus,  quotidie  in  Ecclesia  regulariter  hoc  sacramentum  offertur  (S.  Thorn.  3, 
q.  83,  a.  2). 

2    De  civ.  Dei  1.  10,  c.  6.  20. 


132  /.  Dogmatical  and  Ascetical  Part. 

prayers  and  ceremonies  of  the  rite  of  the  Mass  :  it  is  signified  not 
only  by  the  mixing  of  wine  with  water,  bnt,  moreover,  by  the  two 
sacrificial  elements  of  bread  and  wine.  As  the  Fathers  remark,  the 
bread  is  made  of  many  grains  of  wheat  and  the  wine  from  many 
grapes  ;  therefore,  the  sacrificial  bread,  as  well  as  the  sacrificial 
wine,  is  a  symbol  of  the  mystical  body  of  Christ,  consisting  of  many 
members,  which  in  union  with  the  true  and  natural  Body  is  offered 
on  the  altar.  ^ 

With  Christ,  in  Christ  and  through  Christ,  the  Church  during 
]\Iass  daily  offers  herself  to  the  Most  High  "as  a  holy,  living  sacri- 
hce,  pleasing  unto  God'*  (Rom.  12,  i).  — With  Christ:  at  the  sight 
of  the  Divine  Victim,  whose  Body  is  daily  mystically  broken  upon 
the  altar  and  whose  Blood  is  daily  mystically  shed  before  our  eyes, 
she  is  encouraged  and  animated  cheerfully  to  drink  with  Him  of  the 
chalice  of  bitter  affliction,  —  to  embrace  with  joy  labors  and  suffer- 
ings, persecutions  and  calumnies.  —  In  Christ :  for  in  Him  as  her 
Head,  that  is,  in  her  most  intimate  connection  and  fusion  with  His 
Sacrifice,  the  Church  offers  herself  to  tread  the  rough  and  lonely, 
the  weary  and  painful  way  of  the  Cross,  until  she  shall  have  arrived 
at  the  heavenly  Jerusalem.  —  Through  Christ :  for  the  true  and 
mystical  Body  of  Christ  (corpus  veriim  et  mjjsticiim)  constitutes  the 
sole  sacrifice,  whose  sweet  odor  ascends  to  Heaven,  "through  Christ 
our  Lord,'*  through  whom  alone  we  may  approach  to  God,  and  by 
whom  alone  we  can  please  Him. 

How  boundless  in  goodness,  how  unspeakably  rich  in  mercies 
is  the  Lord  in  presenting  us  with  so  precious  a  Sacrifice  !  Let  us  also 
remember  how  highly  favored  w^e  are,  how  enviable  is  our  lot,  since 
the  well-beloved  Son  of  the  Eternal  Father  is  and  will  forever  re- 
main our  Victim,  that  we  may  not  have  to  appear  before  God  empty- 
handed,  but  may  have  a  rich  and  worthy  gift  to  offer  Him,  and  that 
in  union  therewith  we  may  offer  ourselves  also.  Since  He  was  once 
"born  and  given  tons  by  the  Immaculate  Virgin"  (nobis  natus, 
nobis  datus  ex  intacta  Virfjine)^  He  wished  to  be  always  our  own. 
His  love  can  be  requited  only  with  love,  and  His  sacrifice  only  with 
sacrifice ! 

5.  From  all  that  has  hitherto  been  said  concerning  the  relation 
of  the  Sacrifice  of  the  Mass  to  that  of  the  Cross,  it  is  evident  how 
distasteful  and  ridiculous  is  the  offensively  oft-repeated  objection, 
that  the  Sacrifice  of  the  Mass  inidervalues  and  detracts  from  the 
worth  and  dignity  of  the  Sacrifice  of  the  Cross.  The  Sacrifice  of  the 
Altar  is,  by  its  very  natureand  very  object,  the  living  re-presentation 
of  the  Sacrifice  of  the  Cross  and  the  perpetual  application  of  its 
fruits.  —  Therefore,  the  Mass  does  not  cast  Christ's  death  on  the 


1  Quoniam  corpus  (Christi)  mysticum  est  ex  muUis  aggregatis  in  unum,  talia 
elemeuta  esse  debuerunt,  quae  ex  muUis  aggregantur  in  uiunn ;  tale  autem  est 
panis,  quia  est  ex  muUis  graiiis  puris,  tale  etiam  est  vinuni,  quod  est  ex  inuUis 
racemis  puris;  ideo  recte  unionem  corporis  Christi  uiystici  siguat  (S.  Bouavent. 
IV,  dist.  11,  p.  2,  a.  ],  q.  1). 


16.  The  Relation  of  the  Sacrifice  of  the  Mass  to  the  Sacrifice  of  the  Cross.  133 

Cross  in  the  sliade,  but,  on  tlie  contrary,  rather  sets  it  forth  in  the 
clearest  and  most  refulgent  light.  ^  There  certainly  is  not  a  more 
glorious  testimony  to  the  necessity  and  profitableness,  to  the  inex- 
haustible graces  and  blessings  of  the  bloody  Sacrifice  of  redemption, 
than  precisely  this  perpetual  celebration  of  the  Sacrifice  of  the  Eu- 
charist. At  the  altar  millions  draw  and  drink  from  the  fountain  of 
grace  of  the  Sacrifice  of  the  Cross,  without  its  healing  waters  ever 
drying  up  or  becoming  diminished.  —  The  bitter  sacrificial  death  of 
Christ  on  the  Cross  should  be  profoundly  engraved  upon  our  minds, 
and  should  live  unchaugeably  fresh  in  our  memories  and  in  our 
hearts.  How  can  this  be  more  easily  and  surely  attained  than  by 
the  daily  celebration  of  the  Eucharist,  in  which  Christ's  bloody 
sacrificial  death,  with  all  its  blessings,  is  presented  to  us  so  vividly 
and  so  touchiugly  and,  indeed,  is  even,  in  a  certain  sense,  renewed  ? 
Where  is  the  devotion  to  the  passion  and  death  of  Christ  more  highly 
esteemed  and  more  fervently  cultivated,  where  is  the  love  of  the 
Cross  and  of  the  Crucified  more  strongly  inculcated  and  more  fer- 
vently practised  than  in  the  bosom  of  the  Catholic  Church,  in  which 
upon  thousands  of  altars  the  bloody  death  of  Christ  is  daily  celebrated 
in  an  unbloody  manner,  mystically  proclaimed  and  held  in  constant 
remembrance?  Every  altar  is  a  mystical  Mount  Calvary,  upon 
whose  summit  waves  *'the  banner  of  tlie  Cross,"  at  the  sight  of 
wdiich  the  believing  soul,  deeply  moved,  entering  seriously  into  her- 
self, exclaims:  Amor  7)icus  crudfixus  est  !  —  ''  Aly  Love  is  cruci- 
fied!" But  take  away  the  memorial  Sacrifice  of  the  altar,  and 
sooner  or  later  the  great  Sacrifice  of  atonement,  offered  on  Golgotha 
nearly  nineteen  centuries  ago,  will  disappear  in  a  mythical  distance, 
and  with  it  the  personality  of  the  Saviour  and  the  entire  work  of  the 
Redeemer  will  fall  more  or  less  into  a  deplorable  oblivion. 

*'Ah  !  my  own  sweet  Good,  sovereign  Lord  and  sweet  Guest  of 
my  soul,  I  would  fain  ask  yet  one  more  question.  Tell  me,  dear 
Lord,  what  advantage  is  to  be  derived  from  the  ]\Iass  ?  Is  it  neces- 
sary that  every  day  Thy  death  should  be  celebrated  anew,  for  as- 
suredly Thou  didst  enough  for  the  whole  world  on  Good  Friday  ? 
Yes,  though  there  had  been  a  thousand  worlds,  Thou  wouldst  still 
have  done  sufficient  for  them  all !  — Jesus  Christ:  This  I  have  done 
out  of  My  great  love,  and  for  mankind  have  I  planned  this  delight- 
ful invention  of  love  ;  for  since  men  daily  need  it  because  of  their 
human  frailty,  I  have  willed  that  that  w^orthy  Sacrifice  be  daily 
offered  anew  for  the  sins  and  weakness  of  men,  according  to  the 


1  Nulla  ratione  sacrificium  Missae,  quod  aiunt  impii  homines,  derogat  peracto 
in  cruce  sacrificio ;  quinimo  ejus  merita  ac  beneficia  quam  latissime  propagat,  atque 
in  omnes  uberrime  diffundit.  Siquidem  Cliristus  in  hoc  sacrificio  pro  iis,  quos  re- 
demit,  omnibus  eundem  pretiosum  sanguinem  et  vulnera  Patri  suo  ostendit  ac 
offert,  quibus  ad  dexteram  ejus  in  coelis  sedens  gratiam  nobis  apud  eum  concilia!. 
Utrobique  enim  sempiteruo  sacerdotio  fungitur,  ut  possit  salvare  in  perpetuum 
accedentes  per  semet  ipsum  ad  Deum,  semper  viveus  ad  iuterpellandum  pro  nobis 
(Hebr.  7,  25).     Coll.  Lac.  Ill,  493. 


134:  /.  Dogmatical  and  Ascetical  Part. 

words  of  St.  Thomas  :  All  the  fruitfulness  and  advantages  wrought 
by  God  on  the  day  upon  which  He  died,  are  daily  to  be  found  in 
every  Holy  Mass,  and  the  same  grace  is  received  by  all  who  partake 
worthily  of  the  worthy  Body  of  our  Lord.  —  Our  fervent  desires 
should  lead  us  to  have  a  longing  to  assist  at  all  the  Masses  celebrated 
throughout  the  world.  At  every  Mass  (at  which  we  assist)  we  should 
endeavor  to  receive  the  Blessed  Sacrament,  recommending  to  God  in 
our  prayers  all  whom  in  our  love  we  bear  in  mind,  whether  living 
or  dead.  In  this  manner,  we  participate  not  only  in  the  Mass  at 
which  w^e  assist,  but,  moreover,  in  all  the  Masses  celebrated  through- 
out the  world. ' '   (Tauler. ) 

17.     The  Value   of  the  Eucharistic   Sacrifice,  as  also  the  Reason  and 

the  Manner  of  its  Efficacy.  ^ 

In  the  midst  of  the  earthly  Paradise  stood  *'the  tree  of  life'' 
(Gen.  2,  9),  that  is,  the  tree,  the  fruit  of  which  was  destined  to 
impart  to  man  perpetual  youth,  strength  and  beauty.  It  was  a 
figure  of  the  true  tree  of  life,  that  stands  in  the  midst  of  the  new 
paradise,  namely,  of  Holy  Church.  We  are  to  understand  by  this 
true  tree  of  life,  first,  the  Cross  of  Christ,  and  then  the  Eucharist, 
which  imparts  fulness  of  heavenly  and  imperishable  life  to  all  who 
desire  it.  We  have  already  investigated  the  root  and  the  trunk  of 
this  tree  of  life  ;  we  must  now  endeavor  to  know  the  quality  of  its 
rare  and  plenteous  fruit,  * 'beautiful  to  behold  and  agreeable  to  the 
taste. ' '  This  tree  of  life  of  the  Eucharistic  Sacrifice,  planted  by  God 
in  the  garden  of  the  Church,  rears  its  blooming  top  high  toward 
heaven,  and  spreads  wide  its  shady'  branches  over  the  earth,  drop- 
ping down  graces  and  blessings  on  all  men.  —  The  Holy  Sacrifice 
of  the  Mass  may  also  be  considered  as  the  golden  bridge  uniting 
heaven  and  earth,  —  for  while  clouds  of  incense  of  adoration  and 
thanksgiving  rise  unceasingly  from  the  altar  to  the  throne  of  God, 
the  blessed  clouds  of  grace  and  mercy  descend  on  mankind.  Gloria 
in  excelsis  Deo  et  in  terra  pax  hominihits  honae  voluntatis!  — 
"Glory  to  God  in  the  highest,  and  on  earth  peace  to  men  of  good 
will!"  (Luke  2,  14.)  This  Chant  of  the  Angels,  which  at  the  birth 
of  Christ  resounded  for  the  first  time  on  the  plains  of  Bethlehem, 
"as  the  voice  of  many  waters,"  echoes  and  re-echoes  throughout  all 
ages,  and  finds  its  most  splendid  fulfihnent  in  the  celebration  of  the 
Eucharist.  In  as  far  as  it  is  a  Sacrifice  of  praise  and  thanksgiving, 
the  Mass  procures  all  honor  and  glory  to  God  ;  inasmuch  as  it  is  a 
vSacrifice  of  propitiation  and  petition,  it  obtains  for  men  the  pleni- 
tude of  peace,  that  is,  of  all  graces  and  blessings.  '^     That  the  Sacri- 

^  Valor  sacrificii  Missae  est  ipsa  dij^nitas  et  virtus,  qua  pollet,  ratione  rei  ob- 
latae  et  principalis  offereiitis. — EJJicacia  est  complexus  effectuum  ejus  in  se  in- 
spectorum  et  modus  quo  illos  operatur.  —  Fructus  est  effectus  sacrificii  quatenus 
nobis  applicatur  (vSchouppe,  Erement.  theol.  dogm.,  p.  2,  c.  3,  a.  2,  n.  339). 

2  Tibi,  Doniine,  sacrificia  dicata  reddantur :  quae  sic  ad  Jionorcju  iiomiuis  tui 
deferenda  tribuisti,  ut  eadem  reniedia  fieri  nostra  praestares  (Secreta  Dom.  X. 
post  Pent.). 


17,  The  Value  of  the  Eucharistic  Sacrifice,  as  also  the  Reason  <Scc»      135 

fice  of  the  Mass  possesses  in  reality  the  above  mentioned  fourfold 
character  of  praise  and  thanksgiving,  propitiation  and  petition,  that 
in  these  four  characteristics  it  unfolds  its  efficacy  in  a  striking  man- 
ner, is  evident  even  from  the  fact  that  it  not  only  replaces  and  tran- 
scends the  figurative  sacrifices  of  the  Old  Testament,  but  also  that  it 
infinitely  surpasses  them.  For  as  the  fulfihnent  and  completion  of 
the  sacrifices  prior  to  Christ,  Holy  ]\Iass  includes  in  itself  all  the 
goods  foreboded  by  them.  ^  Now,  in  the  Old  Law  different  sacrifices 
were  prescribed  for  the  above-named  fourfold  object ;  consequently, 
the  Eucharistic  Sacrifice  alone  must,  in  the  most  perfect  manner, 
answer  all  these  various  objects  for  which  sacrifices  were  chiefly 
offered.  2  The  sole  and  perpetual  Sacrifice  of  the  New  Testament, 
therefore,  enables  us  to  cancel  all  our  indebtedness  toward  God  and 
to  fulfil  all  our  obligations  towards  Him,  to  avert  from  ourselves  all 
evils  and  to  implore  all  favors.  —  However,  before  we  explain  that 
and  how  the  Holy  Mass  is  the  most  perfect  sacrifice  of  praise  and 
the  most  precious  and  worthy  sacrifice  of  thanksgiving  to  God,  and 
the  fullest  sacrifice  of  propitiation  and  the  most  powerful  sacrifice  of 
petition  for  men,  some  preliminary  questions  remain  to  be  answered, 
relating  to  the  value  of  the  Eucharistic  Sacrifice,  as  also  to  the 
reason  and  nature  of  its  efficacy. 

The  value  (valor)  and  efficacy  (efficacia)  of  sacrifice  in  general 
depend  chiefly  upon  its  essence  and  form.  The  more  excellent  and 
precious  the  object  sacrificed,  the  higher  the  dignity  and  holiness  of 
the  priest  sacrificing,  and  also,  the  more  perfect  his  intention  and 
his  sacrificial  act,  the  more  valuable  in  itself  and  the  more  efficacious 
for  the  attainment  of  its  object  will  be  the  sacrifice.  First  and  chiefly, 
we  shall  consider  the  person  of  him  who  sacrifices,  as  well  as  the 
way  and  manner  of  the  sacrifice.  As  there  are  more  than  one  person 
offering  the  Eucharistic  Sacrifice,  who  offer  it  in  different  ways,  we 
shall  examine  and  explain  its  value  and  efficacy  under  this  aspect.  ^ 

I.  First  of  all,  the  Eucharistic  Sacrifice  is  to  be  considered  in 
so  far  as  in  it  Jesus  Christ  offers  Himself,  that  is.  He  is  not  only 
the  sacrificial  gift,  but  also  the  most  eminent  sacrificer.  In  this 
respect  the  Sacrifice  of  the  IMass  is  not  inferior  in  value  to  that  of 
the  Cross :  both  are  equally  infinite,  equally  beyond  all  estimation 
and  equally  valuable.  —  The  infinite  value  of  the  Sacrifice  of  the 
Mass  consists,  indeed,  also  in  the  immensity  of  the  object  offered  ; 
but  principally  in  the  infinite  dignity  of  the  sacrificing  Man-God. 
The  object  offered  on  the  altar  is  the  richest  and  the  most  glorious, 
the  very  best  and  the  most  precious  that  can  be  imagined,  for  it  is 
Christ  Himself,  His  Body  and  Blood,  His  holy  humanity,  which  of 

1  Haec  oblatio  ilia  est,  quae  per  varias  sacrificiorum,  naturae  et  legis  tempore, 
similitudines  figurabatur,  utpote  quae  bona  omnia,  per  ilia  significata,  velut  illorum 
omnium  cousummatio  et  perfectio  complectitur  (Trident,  sess.  22,  cap.  1). 

2  Deus,  cui,  omnium  sacrificiorum  varietate  finita,  hostiam  nunc  offerimus 
singularem,  adesto  votis  tua  inspiratione  conceptis  (Liturg.  Gallic).  —  Legalium 
differentiam  hostiarum  unius  sacrificii  perfectione  sanxisti  (Secreta  Dom.  VII. 
post  Pent.). 


136  /.  Dogmatical  and  Ascetlcal  Part, 

itself,  that  is,  by  virtue  of  its  natural  and  supernatural  prerogatives 
and  perfections,  is  incomparably  more  noble  and  valuable  than  all 
other  creatures,  andAvbich  by  the  hypostatic  union  with  the  Eternal 
Word,  in  which  it  is  offered,  even  attains  and  possesses  infinite  dig- 
nity and  sublimity  above  every  creature.  ^  —  But  although  Clirist's 
precious  Blood,  which  is  mystically  shed  in  the  chalice,  has  an  in- 
•finite,  eternal  and  imj^erishable  value,  nevertheless,  this  of  itself 
would  not  suffice  to  impart  infinite  value  to  the  Eucharistic  Sacri- 
fice, since,  for  this  purpose,  it  is  requisite,  above  all,  that  the  person 
who  celebrates  should  possess  infinite  greatness  and  majesty,  as  is 
the  case  with  the  God-Man,  and  with  Him  alone.  — Mary,  the  ever- 
blessed  Virgin,  offered  her  Son  in  the  Temple  and  at  the  foot  of  the 
Cross  ;  but,  however  holy  and  perfect  her  sentiments,  however  ac- 
ceptable to  God  her  offering  may  have  been,  still  it  was  not  infinite 
in  vahie,  not  infinitely  meritorious.  The  divine  dignity  and  gran- 
deur of  the  person  sacrificing  would,  on  the  contrary,  impart  infinite 
value  to  a  trifling  gift.  But  since  Jesus  Christ,  the  Eternal  Son  of 
God  and  the  Splendor  of  the  glory  of  the  Father,  offers  in  the  ]\Iass 
His  own  self.  His  own  flesh  and  blood,  the  Sacrifice  of  the  Altar  is 
in  every  respect  infinitely  valuable  and  precious.  ^ 

The  infinite  value  of  the  Eucharistic  Sacrifice  must  be  dis- 
tinguished still  more  minutely,  that  is,, considered  in  a  twofold  sense. 
First,  w^e  may  thereby  mean  the  infinite  grandeur,  excellence  and 
perfection  peculiar  to  the  Eucharistic  Sacrifice,  because  Christ  is  the 
sacrificing  priest  and  the  victim  offered.  This  value,  this  moral 
dignity  of  the  Eucharistic  Sacrifice,  depends  upon  the  grandeur  and 
holiness  of  Christ ;  inasmuch  as  He  in  the  present  sacrifices  Himself 
and  is  sacrificed  on  the  altar.  —  But  if  we  understand  thereby  the 
infinite  value  of  the  satisfaction  and  merit,  that  is,  the  infinite  price 
and  ransom,  the  inexhaustible  treasure  of  the  redemption  contained 
in  the  Eucharistic  Sacrifice,  it  also  originates  from  Christ,  but  not  in 
so  lar  as  He  now  offers  Himself  on  the  altar,  but  in  so  far  as  He  once 
offered  Himself  on  the  Cross  ;  for  by  the  Eucharistic  Sacrificial  act 
Christ  can  no  longer  make  satisfaction  and  acquire  merit,  but  merely 
constantly  apply  to  us  the  treasure  of  merit  fully  acquired  on  the 
Cross.  ^ 

1  Christus  secundum  quod  Deus,  est  dignitatis  prorsus  incomparabilis  et  im- 
meusae  ;  secundum  assuniptam  vero  hunianitatem  ut  Verbo  aeteruo  uuitam  et 
omni  gratiarum  plenitudine  peroruatam,  dignior  est  toto  universe  (Dion.  Carthus. 
in  1.  Petr.  2,  6). 

2  Res  oblata  in  hoc  sacrificio  est  infinita  et  offerens  est  etiam  persona  infinita, 
nempe  Christus,  qui  est  principalis  offerens,  et  proinde  actio  quoque  offerendi  est 
infinita,  utpote  correspondens  infiuitati  offerentis:  ergo  consurgit  sacrificium  va- 
loris  infiniti;  nam  non  alia  ratione  sacrificium  crucis  fuit  infinitum,  nisi  quia  res 
oblata  et  offerens  fuerunt  infiniti  (Pasqualigo,  De  sacrif.  N.  L.  tr.  1,  q.  117,  n.  9). 

3  Omnis  efhcacia  hujus  sacrificii  debet  fundari  in  aliquo  merito  et  satisfac- 
tione  Christi,  sed  non  in  novo  merito  et  satisfactione,  quae  Christus  habeat  in- 
cruente  offerendo.  .  .  .  Christus  naiiujue  jam  non  est  in  statu  mcrendi  vcl  satis- 
faciendi.  .  .  .  ergo  fundatur  in  merito  et  satisfactione,  quae  Christus  habuit  in  vita 
mortali  et  in  cruce  consummavit  (Suarez  disp.  79,  sect.  1,  n.  10). 


17,  The  Value  of  the  EucharUtlc  Sacrifice^  as  also  the  Reason  dx.      137 

Now,  if  we  consider  the  Eucliaristic  Sacrifice  in  itself,  that  is, 
the  divine  dignity  of  the  Sacrificing  Priest  and  Victim,  ^  as  well  as 
the  inscrutable  treasures  therein  enclosed  of  the  fruits  of  the  Sacrifice 
of  the  Cross,  we  then  perceive  how  Holy  Mass  possesses  a  value  ab- 
solutely infinite.  As  an  infinitely  valuable  and  infinitely  perfect 
sacrifice,  the  Holy  Mass  evidently  possesses  also  power  infinitely 
great  to  produce  those  effects  which  by  Christ's  institution  belong  to 
it  and  are  peculiar  to  it.  But,  it  may  be  asked  further,  are  the 
effects  actually  brought  forth  by  the  infinitely  valuable  and  efficacious 
Sacrifice  of  the  Altar,  likewise  infinite  and  unlimited,  or  are  they  not 
rather  finite  and  limited  ?  In  order  to  answer  this  question,  we  must 
consider  the  Eucliaristic  Sacrifice  in  its  relation  to  God,  to  whom 
it  is  offered,  and  afterward  in  its  relation  to  man,  for  whom  it  is 
offered. 

In  sacrifice  its  relation  to  God  is  always  the  first  and  the  most 
essential  feature,  since  according  to  its  very  nature,  sacrifice  is  an 
act  of  religion.  Therefore,  the  Sacrifice  of  the  Mass  is  primarily  to 
be  regarded  as  an  act  of  divine  worship  (xarpeia).  It  serves  to  honor 
and  glorify  God  not  only  in  its  quality  of  a  sacrifice  of  praise,  adora- 
tion and  thanksgiving,  but  also  as  a  sacrifice  of  propitiation  and 
petition,  for  God  is  always  honored  and  glorified,  —  both  when  we 
endeavor  to  appease  His  justice  and  to  move  His  goodness  to  impart 
graces  to  us,  and  also  when  we  worship  His  majesty  and  pay  Him 
our  grateful  thanks  for  His  liberality.  Since  the  Eucharist,  in 
reference  to  all  these  ends,  possesses  infinite  value  and  infinite  power, 
that  is,  since  it  is  a  Sacrifice  infinitely  worthy  and  perfect  of  adora- 
tion, thanksgiving,  propitiation  and  petition,  there  is  given  to  God 
on  the  altar  always  the  greatest  possible,  that  is,  infinitely  great, 
homage.  If,  therefore,  we  consider  the  feature  of  latria,  or  divine 
worship,  which  chiefly  consists  in  adoration,  praise  and  thanks- 
giving, and  also  in  propitiation  and  petition,  then  beyond  a  doubt 
the  celebration  of  the  Eucliaristic  Sacrifice  contains  in  itself  a  wor- 
ship of  infinite  value  and,  in  fact,  renders  it  to  the  ]\Iost  High. 
In  this  connection,  the  Sacrifice  of  Christ,  which  in  itself  is  infinite, 
always  displays  its  full  power  :  —  for  by  the  celebration  of  the  ]\Iass 
the  triune  God  infallibly  and  at  all  times  receives  a  truly  infinite 
homage,  that  is,  perfectly  worthy  adoration,  praise  and  thanksgiving. 

But  the  case  is  different  when  the  Eucharistic  Sacrifice  is  con- 
sidered in  its  relation  to  man.  From  this  point  of  view  it  aims  at 
procuring  our  salvation  and  sanctification,  and  is,  consequently,  a 
means  of  grace,  or  rather  a  source  of  grace,  bringing  us  the  riches 
of  heavenly  blessings.  The  Mass,  especially  as  a  sacrifice  of  pro- 
pitiation and  petition,  produces  for  men  the  operatio^ns  of  grace. 
Assuredly,  acts  of  propitiation  and  petition  are  offered  to  God  in  the 
Mass,  but  with  the  intent  and  purpose  that  He  may  be  moved  by 

^  Dignitas  carnis  Cliristi  non  est  aestimanda  solum  secundum  carnisnaturam, 
sed  secundum  personam  assumentem,  in  quantum  sc.  erat  caro  Dei,  ex  quo  habebat 
dignitatem  infinitam  (S.  Thom.  3,  q.  48,  a.  2  ad  3). 


138  /.  Dogmatical  and  Ascetical  Part. 

reason  of  the  sacrifice  of  propitiation  and  petition  to  restore  us  again 
to  His  favor  and  to  impart  to  us  His  gifts.  As  has  ah'eady  been 
indicated,  the  vahie  and  dignity,  that  is,  the  intrinsic  efficacy,  of  the 
Eucharistic  Sacrifice  is  infinitely  great  in  this  respect  also,  that  is, 
in  appeasing  an  irritated  God  and  moving  His  mercy  to  grant  us 
His  benefits.  For  the  entire  ransom  paid  for  our  redemption,  the 
immense  treasure  of  satisfaction  and  merit  which  was  acquired  on 
the  Cross,  are  all  upon  the  altar  ever  presented  anew  and  offered  by 
Christ  to  His  Heavenly  Father,  that  they  may  be  applied  to  man- 
kind. The  Sacrifice  of  the  Mass,  accordingly,  contains  not  only  a 
superabundant  atonement  for  the  remission  of  all  possible  sins  and 
punishments,  but  also  an  inexhaustible  fund  for  the  purchasing  of 
innumerable  graces  and  goods.  Nevertheless,  —  as  it  is  in  the  nat- 
ure of  things  —  the  Mass  cannot  produce  for  man  or  in  man  infinite 
effects.  For  positively  infinite  effects  are  impossible  as  to  number 
or  magnitude  ;  nor  would  the  finite  creature  be  capable  of  receiving 
them.  The  fruits  which  the  Sacrifice  of  the  Mass  obtains  for  us 
from  God  are  only  finite,  that  is,  restricted  to  a  certain  number  and 
determined  measure,  as  is  also  the  case  in  the  Sacrifice  of  the  Cross.  ^ 
The  Sacrifice  of  the  Mass,  therefore,  with  respect  to  man  can  have 
only  a  restricted  efficacy,  and  in  its  fruits  is  capable  of  only  a  limited 
application.  This  restriction  and  limitation  of  the  fruits  of  the  Eu- 
charistic Sacrifice  may  be  understood  in  a  two-fold  sense  —  intensive 
and  extensive. 

The  Sacrifice  of  the  Mass  does  not  always  produce  effects  so 
great  and  so  manifold  as  the  capacity  of  the  recipients  would  war- 
rant; it  acts  rather  in  an  intensively  limited  degree,  that  is,  its  effects 
are  restricted  to  a  definite  measure,  even  if  they  are  different  in  in- 
dividual cases  —  sometimes  greater,  sometimes  less.  —  This  is  con- 
firmed by  the  practice  of  the  Church,  according  to  which  the  Holy 
Sacrifice  is  not  seldom  repeatedly  offered  for  obtaining  some  benefit, 
for  example,  the  deliverance  of  a  suffering  soul  from  purgatory,  the 
conversion  of  a  sinner,  health  of  body.  If  the  Eucharistic  Sacrifice 
always  yielded  the  entire  efficacy  of  which  it  is  capable,  a  single 
holy  ]\Tass  would  actually  suffice  to  obtain  as  many  and  as  great 
blessings  as  are  desired.  —  Evidendly  the  reason  of  its  limited  effi- 
cacy does  not  lie  in  the  essence  and  value  of  the  Sacrifice,  since  it 
possesses  infinite  power  for  producing  every  effect ;  nor  is  it  solely 
and  alone  due  to  the  greater  or  less  susceptibility  of  the  person  for 
whom  the  fruit  of  the  Sacrifice  is  applied.  This  susceptibility, 
nevertheless,  is  duly  considered  therein,  for  it  exerts  its  influence 
upon  the  measure  of  the  fruit  of  the  sacrifice  to  be  obtained  ;  but  the 
final  aud  decisive  reason  for  the  more  or  less  plentiful  application  of 
the  sacrificial  graces  is  the  will  of  Christ,  in  other  words,  is  to  be 

^  Quoad  efficaciam  sacrificium  Eucharistiae  non  potest  esse  infinitum,  cum 
nee  sacrificium  crucis  hoc  habuerit,  quia  efficacia  respicit  effectum  in  re  ipsa  dan- 
dum ;  non  datur  autem  nee  dari  potest  effectus  infinite  inteusus  CSuarez  disp.  79, 
sect.  9). 


17.  The  Value  of  the  Eucharistic  Sacrifice,  as  also  the  Reason  d:c.      139 

sought  in  the  positive  ordinance  of  God.  ^  The  Sacrifice  of  the  IMass 
is  a  means  of  grace  ;  for  it  is  intended  to  convey  to  us  the  riches  of 
redemption.  But  for  this  there  is  need  of  a  positive  ordinance  on  the 
part  of  God.  The  Eucharistic  Sacrifice  can  conmnuiicate  graces  to 
us  only  in  as  much  and  in  as  far  as  it  is  destined  by  God  for  this 
purpose.  Now,  in  the  distribution  of  His  gifts,  God  requires  our 
co-operation  ;  the  better  our  preparation,  the  more  liberal  is  He,  as 
a  rule,  in  the  dispeusation  of  His  graces.  This  is  the  case  not  only 
with  the  Sacrameuts,  but  also  in  reg^ard  to  the  Holv  Mass.  The 
greatness  of  the  fruit  of  the  Sacrifice  to  be  derived  by  us,  therefore, 
is  determined  by  God,  but  with  regard  to  the  dispositions  of  those 
for  w^hom  the  Mass  is  offered.  —  But  here  above  all  the  good  pleas- 
ure and  the  wase  provideuce  of  God,  who  lovingly  ordaius  all  things, 
must  be  taken  into  consideration  ;  then  the  merciful  will  of  the 
High  Priest  Jesus  Christ,  who  offers  and  presents  on  the  altar  the 
price  of  His  Blood  to  the  Heavenly  Father  for  specific  effects,  more 
or  less  great ;  finally,  also  the  siibjective  state  of  the  recipient  of  the 
effects  of  the  Sacrifice.  ^  —  As  we  are  bound  to  pray  without  inter- 
mission, the  Sacrifice  also  must  be  offered  without  ceasiug,  in  order 
that  we  may  obtain  the  fruit  and  the  graces  desired.  God  has  so 
ordained  it,  because  the  uninterrupted  celebration  of  the  Mass  more 
effectually  prouiotes  His  honor  and  our  salvation. 

b)  The  other  much  discussed  question  is  practically  of  greater 
importance,  namely,  whether  the  effects  of  the  Sacrifice  of  the  IMass 
considered  as  to  its  extension,  that  is,  in  relation  to  the  participants, 
be  unlimited,  or  rather,  on  the  contrary,  limited  and  restricted.  — 
Here  we  must  make  a  distinction.     The  faithful  who  personally  and 

^  Instituit  et  voluit  Christus  Deus,  ut  sacrificium  offeratur  et  prosit  ad  finitum 
tantum  et  certum  effectum  satisfactionis  et  impetrationis,  a  se  determinandum  ac 
juxta  dispositionem  offerentium  dispensandum,  ut  ideo  tantum  sacrificium  fre- 
queutius  et  ferventius  offeratur.  Et  confirmat  hanc  doctrinam  efficaciter  praxis 
Ecclesiae,  quae  est  iufallibilis  interpres  institutionis  Christi :  et  ipsa  ad  eundem 
effectum  obtinendum,  ut  maxime  pro  eadem  anima  defuncta  multas  Missas  offerre 
consuevit,  eo  ipso  indicans,  valorem  seu  fructum  uuius  sacrificii  esse  finitum  et 
limitatum.  Quodsi  enim  fructus  satisfactorius  esset  infinitus,  ut  quamvis  poenam 
majorem  et  majorem  in  infinitum  delere  possit,  posset  unico  sacrificio  totum  Pur- 
gatorium  exhauriri,  nedum  una  anima,  quamvis  gravibus  poenis  obnoxia,  liberari : 
ad  quid  ergo  tot  repetita  sacra  pro  defunctis,  etiam  unica  anima  ?  Et  si  fructus 
impetratorius  esset  infinitus,  ita  ut  unico  sacrificio  posset  impetrari  quodcunque 
bonum  majus  et  majus  in  infinitum,  certo  et  infallibiliter,  quid  opus  esset  pro  ea- 
dem re  impetranda,  v.  g.  sanitate,  serenitate  aeris,  peste  avertenda,  multiplicari 
tot  sacra  juxta  praxim  Ecclesiae  ?  CSporer,  Theol.  sacram.,  P.  2,  cap.  4,  sect.  3,  §3). 

2  Efficacia  sacrificii  est  limitata  ex  institutione  Christi.  Quia  cum  consistat 
in  applicatione  virtutis  sacrificii  crucis,  unde  habet,  quod  sit  applicativum  ipsius, 
habet  etiam,  quod  applicet  secundum  hanc  vel  illam  mensuram.  Habet  autem  ex 
institutione,  quod  sit  applicativum  virtutis  sacrificii  crucis  (Trident,  sess.  22,  cap. 
1).  Efficacia  ita  est  determinata,  ut  tamen  habeat  operari  secundum  mensuram 
dispositionis.  Determinatio  non  tollit,  quin  effectus  crescat  ad  mensuram  disposi- 
tionis.  Unde  est  veluti  duplex  determinatio :  altera  independens  a  dispositione 
et  altera  respiciens  dispositionem  (Pasqualigo,  De  sacrific.  N.  L.  tr.  1,  q.  119). 


1-4:0  /.  Dogmatical  and  Ascetical  Part, 

actively  take  part  in  the  Sacrifice,  that  is,  who  devoutly  assist  there- 
at and  unite  in  the  celebration,  gain  thereby  a  special  sacrificial 
fruit.  This  fruit,  obtained  by  participation  in  the  Sacrifice,  is,  as  is 
universally  admitted,^  of  unlimited  extension,  that  is,  it  is  applied 
undiminished,  undecreased  to  all  present,  however  numerous  they 
may  be.  Wliether  there  be  many  or  few  assembled  around  the 
altar,  —  each  receives  undiminished  the  whole  and  full  fruit  of 
grace,  corresponding  to  his  zeal,  his  intention,  his  devotion  and  his 
piety.  — When  several  priests  celebrate,  that  is,  consecrate  the  same 
sacrificial  species,  as  is  the  case  at  the  ordination  of  priests  and  the 
consecration  of  bishops,  we  have  in  reality  not  merely  one  Sacrifice; 
for  each  of  the  celebrating  priests  performs  a  true  sacrificial  act  and, 
consequently,  each  one's  sacrificial  act  bears  fruit  entirely  equivalent 
to  that  same  which  would  result,  had  he  alone  celebrated  the  Mass.^ 
The  question  that  now  engages  our  attention,  relates  to  another 
fruit,  namely,  to  that  fruit  which,  by  special  application  of  the 
priest,  is  imparted  to  some  particular  person  or  persons.  The  ques- 
tion is,  does  the  Sacrifice  of  the  Mass,  when  it  is  offered  for  many, 
impart  to  each  the  entire  fruit,  that  is,  as  much  fruit  as  it  would  have 
procured  an  individual,  had  it  been  offered  for  him  alone,  —  or  does 
the  intensive-limited,  sacrificial  fruit,  divided  among  the  many,  thus 
become  proportionately  less  for  each  individual  participant,  the 
greater  the  number  of  those  for  whom  the  Sacrifice  is  especially  offered? 
Some  theologians  of  ancient  times,  and  more  still  of  recent  date, 
answer  the  former  question  in  the  aflfirmative  and  the  latter  in  the 
negative,  that  is,  they  assert,  but  probably  without  solid  proof,  that 
an  extensive-unlimited  efficacy  of  the  Sacrifice  is  applied  to  the 
many.  The  majority  of  theologians,  on  the  contrary,  maintain,  with 
full  right,  that  the  fruit  of  the  Mass  is  divided  among  many  individ- 
uals and  becomes  thereby  proportionately  less  for  each  one,  the 
greater  the  number  of  the  participants  for  whom  it  is  offered.  ^  — 

^  Quod  hie  fructus  uon  minuatur  in  singulis  ex  aliorum  consortio,  a  nemine, 
ut  arbitror,  negari  potest  (Suarez,  disp.  79,  sect.  12). 

2  Fructus  sacrificii  per  respectum  ad  offerentes  sive  primaries  ut  sacerdotes, 
sive  secundarios  ut  assistentes,  potest  dici  infinitus  syncategorematice,  i.  e.  major 
et  major,  si  plures  et  plures  fuerint  offerentes.  Ratio  est,  quia  fructus  proportio- 
uatur  offerentium  concursui :  ergo  quo  magis  augetur  vel  multiplicatur  ille  cou- 
cursus,  eo  magis  augetur  et  multiplicatur  fructus;  unde  siuguli  tantum  fructum 
obtinent,  quantum  obtinerent,  si  soli  in  suo  ordine  offerrent ;  et  ideo  uon  minorem 
fructum  recipiunt  Neo-mystae  consecrantes  cum  Episcopo  (si  vere  consecreut)  ac 
si  singuli  cousecrarent  seorsim,  sicut  nee  minorem  liabent  mille  assistentes  sacri- 
ficio  quam  si  quilibet  assisteret  solus.  Cujus  ratio  ulterior  est,  quod  multiplicatis 
offerentibus,  multiplicantur  et  oblationes  (Henno,  de  Euchar.  sacram.  disp.  11, 
quaest.  7,  concl.  1). 

3  Sententia  cotnmuftior  et  vcrior  negat  simpliciter  banc  infinitatem  (exten- 
sivam)  in  Missae  sacrificio  (Lugo  disp.  19,  sect.  12,  n.  264).  —  Effectus  sacrificii, 
respondens  oblationi  uniuscujusque  sacerdotis,  quem  ipse  suo  arbitratu  potest  aliis 
per  modum  operis  operati  applicare,  finitus  est;  qui  proinde  diminuitur  tanto magis 
in  singulis,  quanto  in  plures  dividitur,  ut  ex  commuui  contra  nonnullos  superius 


i/.  The  Value  of  the  Eucharistic  Sacrifice^  as  also  the  Reason  d'r.      141 

Ey  its  nature  the  Mass  could,  nevertheless,  show  forth  an  extensive- 
unlimited  efficacy,  had  it  been  thus  ordained  by  Christ ;  for  it  de- 
pends wholly  on  the  will  of  Christ.  But  that  Christ  did  impart  to 
the  Eucharistic  Sacrifice  such  an  efficacy,  cannot  be  proved.  The 
opinion  and  practice  of  the  Church,  so  important  in  such  matters, 
is  rather  the  opposite.  For  centuries,  yes,  from  Apostolic  times,  the 
Church  approves  of  and  encourages  the  custom  of  offering  the  Mass 
specially  for  individuals.  Now,  it  would  evidently  seem  to  favor 
a  practice  unwise  and  detrimental  to  the  faithful,  if  the  ]\lass  could 
procure  for  hundreds  and  thousands,  yes,  for  all  equally  great  ad- 
vantages, as  much  for  the  many  as  for  one  individual.  By  the  spe- 
cial apjDlication  in  behalf  of  individuals,  an  immense  amount  of  fruit 
would  be  lost  to  the  remainder  of  the  faithful,  who,  without  reason, 
would  be  excluded  from  this  gain.  Why,  then,  should  not  the 
Sacrifice  of  the  Mass  be  continually  offered  for  all,  the  living  as  well 
as  the  dead  ?  ^  —  By  the  decision  of  the  Church  it  has  been  determ- 
ined, that  a  priest  who  receives  several  stipends  and,  in  return, 
celebrates  but  one  ]\Iass,  sins  not  only  against  the  commandment  of 
the  Church,  but  also  against  justice  {contra  justitiam)^  and,  con- 
sequently, he  is  obliged  to  make  restitution.  This  presupposes  that 
the  individuals  offering  stipends  in  a  case  of  the  kind  are  actually 
wronged,  that  is,  that  they  do  not  receive  as  much  fruit  from  the 
Sacrifice  as  the  exclusive  application  of  the  Mass  would  procure  for 
each  individual.  —  The  intrinsic  reason  consists  chiefly  in  the 
circumstance,  that  the  sacrificial  fruit  in  question  is  intensive-limited, 
that  is,  the  fruit  is  confined  to  a  certain  measure.  '-^  Now,  nothing 
justifies  the  assertion  that  this  fruit  ever  increases  by  the  mere  fact 
of  tlie  priest's  offering  the  Mass  for  several,  and  that  thus  this  pre- 
supposed fruit  is  communicated  undivided  to  each  and  every  one.^  — 

dictum  (Tanner  torn.  IV.  disp.  5,  quaest.  9,  dub.  4,  n.  106).  —  Dicendum  est,  effi- 
caciam  sacrificii  quoad  fructum  medium  seu  fructum  applicabilem  a  sacerdote  esse 
determinatam  seu  finitam  extensive,  ita  ut  quo  tnagis  extendiUcr,  eo  tnagis  vii- 
nuatur  (Pasqualigo  1.  c.  tr.  1,  q.  123). 

1  Si  sacrificium  tantum  prodest  omnibus  et  singulis,  quantum  si  pro  uno  tan- 
tum  applicetur,  cur  non  applicantur  omues  Missae  pro  omnibus  defunctis,  imo  et 
pro  omnibus  vivis  et  pro  omnibus  aliis  necessitatibus  ?  (Lugo  disp.  19,  sect.  12, 
n.  246.) 

2  Ad  illud  quod  obicitur  de  sacrificio  crucis  et  altaris,  dicendum,  quod  quam- 
vis  idem  sit,  non  tamen  utrobique  uniformiter ;  nam  in  cruce  effusum  est  pretium 
in  omninioda  pienitudiyie^  sed  in  altari  habet  effectiini  detenninafum,  cum  quotidie 
assumatur.  Et  propter  hoc  prima  oblatio  non  iteratur,  sed  secunda  iteratur  (S. 
Bonav.  IV,  dist.  45,  a.  2,  q.  3  ad  4). 

3  Quamvis  virtus  Christi,  qui  continetur  sub  sacramento  Eucharistiae,  sit 
infiyiita^  tamen  deterininatus  est  effecius  ad  quem  illud  sacramentum  (also  as 
Sacrifice)  ordinatur.  Unde  non  oportet  quod  per  unum  altaris  sacrificium  tota 
poena  eorum,  qui  sunt  in  purgatorio,  expietur,  sicut  etiam  nee  per  unum  sacrificium, 
quod  aliquis  offert,  liberatur  a  tota  satisfactione  debita  pro  peccatis  :  uude  et  quan- 
doque  plures  missae  in  satisfactionem  unius  peccati  injunguntur  (S.  Th.  Supplem. 
q.  71,  a.  14  ad  2). 


14:2  /.  Dogmatical  and  Ascetical  Part. 

Accordingly,  tlie  universal  conviction  of  the  Catholic  people,  that 
a  Mass  celebrated  exclusively  for  an  individual  is  of  more  benefit  to 
him  than  if  it  were  at  the  same  time  offered  for  others,  is  entirely 
founded  on  truth.  —  The  reasons  adduced  show  that  the  sacrificial 
fruit  in  question,  taken  in  its  entirety,  is  limited  as  to  its  extension. 
We  make  this  remark,  because  some  theologians  draw  here  a  dis- 
tinction between  the  effects  that  the  Mass  produces  as  a  Sacrifice  of 
propitiation,  and  the  effects  it  operates  as  a  Sacrifice  of  petition. 
They  are  of  opinion,  namely,  that  although  the  fruit  of  propitiation 
{propitiatio)  is  limited  as  to  its  extension  to  a  certain  measure,  but 
not  the  fruit  to  be  obtained  by  way  of  petition.^  With  regard  to  the 
latter,  they  hold  the  application  to  be  unlimited  as  to  its  extension ; 
but  the  reasons  they  allege  for  this  merely  prove,  that  this  applica- 
tion is  possible  in  virtue  of  the  infinite  value  of  the  Eucharistic 
Sacrifice,  but  not  that  it  was  really  intended  by  Christ  and,  there- 
fore, actually  takes  place.  ^ 

Up  to  the  present  time,  we  have  considered  the  value  and  ef- 
ficacy of  the  Eucharistic  Sacrifice,  in  so  far  as  Christ  is  not  only  the 
victim,  but  also  the  sacrificing  priest,  in  other  words,  in  as  far  as 
the  visible  priest  accomplishes  and  offers  the  Sacrifice  as  the  servant 
and  living  instrument  of  Christ.  From  this  aspect,  the  Holy  Mass 
is  that  essential,  therefore  alwavs  and  evervwhere  * 'clean  oblation", 
which  cannot  be  defiled  by  any  unworthiness  or  sinfulness  either  of 
the  celebrating  priest  or  of  the  faithful  assisting  thereat,  that  is,  be- 
come displeasing  to  God,  or  diminished  in  value  or  efficacy.  Inas- 
much as  Christ  Himself  offers  His  own  self  by  the  hands  of  His 
visible  representative,  the  value,  efficacy  and  fruit  of  the  Sacrifice  of 
the  altar  do  not  depend  upon  the  holiness  and  devotion  of  the  priest 
and  faithful,  but  solely  and  only  on  the  infinite  dignity  of  Christ  and 
the  merits  which  He  acquired  on  the  Cross.  ^  This  is  what  is  meant, 
when  it  is  said  that  the  Sacrifice  of  Christ  is  always  pleasing  to  God 
and  efficacious  ex  opere  operato^  that  is,  by  virtue  of  its  valid  per- 


^  Qui  non  offerunt,  ii  non  aequalem  partem  accipiunt,  si  pro  pluribus  ac  si 
pro  uno  dumtaxat  offerretur  .  .  .  ad  satisfactionem  loquor;  ad  impetratioiiem  nam- 
que  nulla  vis  minor  in  sacrificio  est,  quod  pro  multis  offertur,  quam  in  eo,  quod  pro 
uno  solo  (Canus,  De  locis  theolog.,  1.  12,  c.  13,  argum.  10). 

2  Etsi  sacrificium  ex  parte  rei  oblatae  et  principalis  offerentis,  sc.  Christi,  sit 
infinitae  virtutis,  non  tamen,  ita  ejus  institutore  Christo  volente,  infinitos  producit 
effectus:  secus  si  finem  excipias  colendi  Deum  et  supremum  latriae  actum,  qui 
saneexqualibetquantumvis  crebro  repetita  divinae  victimae  oblatione  semper  Deo 
exhibetur,  superflua  esset  ejusdem  iteratio ;  semel  autem  posito  quod  effectus 
sacrificii  finitus  sit,  perspicuum  jam  est,  illud  plus  ei  prodesse,  cui  applicatur, 
quamaliis:  nam  aut  consideratur  tanquam  propitiatorium  sou  satisfactorium  et 
certe  pro  illo  speciatim  satisfacit,  in  cujus  debiti  solutionem  Deo  exhil)etur,  aut 
consideratur  tanquam  impetratorium  et  profecto  ad  beneficia  illi  uberius  elargienda 
Deum  movet,  pro  quo  nominatim  sacerdos  divinam  hostiam  immolans  Deum  exorat 
(Bened.  XIV.  de  ss.  Missae  sacrif.  1.  3,  c.  21,  u.  6). 

3  Nullum  catliolicum  contradicentem  invenio  ideoque  certam  existimo  banc 
veritatem  (Suarez  disp.  79,  sect.  1). 


17,   The  Value  of  the  Eacharistic  Sacrifice^  as  also  the  Reason  d:c.     143 

formance  without  any  further  human  co-operation.  This  fruit, 
which  has  its  foundation  immediately  and  solely  in  Christ  and  His 
infinite  merits,  is  the  greatest  and  most  precious  of  the  Sacrifice,  the 
essential  or  real  sacrificial  fruit :  it  is  always  meant,  w^hen  reference 
is  made  to  the  fruit  of  the  Mass. 

2.  In  the  second  place,  the  value  and  efficacy  of  the  Sacrifice 
are  to  be  considered,  inasmuch  as  the  celebration  of  it  is  an  act  of 
the  united  Church,  or,  in  other  w^ords,  inasmuch  as  the  priest  in  the 
name  and  by  the  commission  of  the  entire  Church  performs  this 
sacred  function  at  the  altar.  The  Eucharistic  Sacrifice  and  the 
prayers  of  the  Breviary  form  the  principal  part  of  public  divine 
worship,  which  by  the  ordinance  and  for  the  welfare  of  the  Church, 
is  conducted  by  ministers  specially  ordained  and  appointed  for  this 
purpose.  At  the  altar  the  united  Church  offers  and  prays  through 
the  priest,  her  representative  and  delegate ;  there  she  presents  to 
God  the  Sacrifice  of  praise  and  thanksgiving,  of  propitiation  and 
petition.  Under  this  aspect,  the  value  and  efficacy  of  the  Sacrifice 
of  the  Mass  is  measured  by  the  dignity,  merit  and  sanctity  of  the 
Church.  From  this  it  follows  that  the  value  of  the  Eucharistic 
Sacrifice,  inasmuch  as  the  Church  offers  it,  is  always  finite  and  lim- 
ited, for  at  no  time  has  she  been  nor  can  she  be  infinitely  holy.  It 
is  self-evident  that  on  the  part  of  the  Church  the  effects  which  follow 
the  celebration  of  Mass  are  always  limited  as  to  degree  and 
greatness.  It  must  here  be  noted,  however,  that  the  Church,  inas- 
much as  she  offers  the  Holy  Sacrifice  and  prays  through  the  priest, 
cannot  merit  and  satisfy,  since  for  this  is  required  a  positive  action 
or  suffering  of  a  person  pleasing  to  God.  But  in  the  celebration 
of  Mass,  there  is,  on  the  part  of  the  Church,  no  such  positive 
activity,  to  which  could  be  attached  the  power  of  meriting  or  satis- 
fying. Accordingly,  the  celebration  of  the  Eucharistic  Sacrifice  by 
the  Church  has  only  impetratory  power,  that  is,  she  can  draw  down 
graces  and  blessings  from  Heaven  only  by  way  of  petition.  ^ 

Holiness  is  an  essential  mark  of  the  Church  and,  therefore, 
it  can  never  be  wanting  to  her ;  the  Church  ever  shines  in  the 
splendor  and  adornment  of  purity,  for  she  is  the  Spouse  of  Christ. 
Consequently,  the  Sacrifice,  offered  by  her  hands,  accompanied  with 
many  petitions  and  supplications,  is  always  favorably  regarded  and 
received  by  God,  and  rewarded  by  Him  with  bountiful  graces  and 


^  Quatenus  Missa  nomine  totius  Ecclesiae  offertur,  propitiator ium  non  habet 
effectum ;  nam  quamvis  sacerdos  ab  Ecclesiae  superioribus  deputetur,  ut  nomine 
omnium  fidelium  celebret,  omnesque  fideles  in  banc  deputationem  saltern  implicite 
consentiant,  nihilominus  in  singulis  Missae  oblationibus  haec  Ecclesiae  voluntas 
non  existit  nisi  habitualiter.  Atqui  nemo  potest  mereri  aut  pro  peccato  satisfacere, 
nisi  quando  actu  operatur,  ac  proinde  ex  ilia  habituali  Ecclesiae  oblatione  pro- 
pitiationis  fructus  profluere  nequit.  .  .  Ipsa  Ecclesia,  Missam  per  sacerdotem  tan- 
quam  per  suum  legatum  offerendo,  apud  Deum  impetrat ;  nam  hie  non  obstat 
defectus  voluntatis  actualis,  siquidem  oratio  non  minus  per  legatum  ac  proprio 
postulantis  actu  fieri  possit  (Lambrecht,  De  ss.  Missae  sacrif.  P.  4,  c.  1,  §  2.  3). 


1-44:  I.  Dogmatical  and  Ascetlcal  Part. 

blessings.  But  since  tlie  holiness  of  the  Church  consists  in  the  sanc- 
tity of  her  members,  it  is  not  always  and  invariably  the  same,  but 
greater  at  one  period  than  at  another  ;  therefore,  the  Sacrifice  of  the 
Church  is  also  at  one  time  in  a  greater,  at  another  in  a  less  degree 
pleasing  to  God  and  beneficial  to  man.  ^ 

The  Church  not  only  offers  the  Sacrifice,  but  she  moreover 
unites  "with  its  offering  various  prayers  and  ceremonies.  The  sacri- 
ficial rites  are  carried  out  in  the  name  of  the  Church  and,  therefore, 
jDowerfully  move  God  to  impart  His  favors  and  extend  His  bounty 
to  the  living  and  the  dead.  By  reason  of  the  variety  of  the  formulas 
of  the  Mass,  the  impetratory  efficacy  of  the  Sacrifice  can  be  increased 
in  an  accidental  way,  and  the  efficacy  be  directed  in  a  speci'al  man- 
ner to  different  objects.  —  The  sacrificial  fruit  to  be  obtained  by 
petition,  through  the  mediation  of  the  Church,  is  neither  as  to  kind 
nor  degree  previously  determined  and  limited.  Therefore,  the  Church 
herself  in  her  prayers  is  accustomed  so  to  express  her  intentions  and 
desires,  that  it  can  be  known  what  benefits  she  wishes  to  obtain  by 
the  Mass  and  to  wliom  she  walls  to  apply  them.  Hence  special 
prayers  are  more  useful  and  more  beneficial  than  general  ones.^  Not 
only  the  degree  of  holiness  of  the  Church,  but  also  the  nature  of  the 
prayers  of  the  ]\Iass  and  even  of  its  whole  rite  exerts  accordingly  an 
influence  upon  the  measure  and  nature  of  the  fruits  of  the  Sacrifice. 
—  From  what  has  been  said  there  follow  several  interesting  con- 
sequences. Among  others,  that,  on  the  part  of  the  Church,  a  High 
]Mass  solemnly  celebrated  has  greater  value  and  efficacy  than  merely 
a  low  Mass;^  —  and  also  with  regard  to  the  Church's  impetratory 
2)0 wer  a  Votive  or  a  Requiem  Mass  for  a  special  intention  is  more 
valuable  and  efficacious  than  a  Mass  harmonizing  with  the  Office  of 
the  day. 

At  a  Solemn  High  ]\Iass  the  external  display  is  richer  and  more 
brilliant  than  at  a  low  Mass  ;  for  at  a  solemn  celebration  the  Church, 
in  order  to  elevate  the  dignity  of  the  Sacrifice,  manifests  greater 
pomp,  and  God  is  more  glorified  thereby.  Let  ns  consider  the  as- 
sistants (deacon,  sub-deacon,  acolytes),  the  precious  vestments  and 
sacred  vessels,  the  greater  number  of  lights,  the  incensing  and  the 
choral  singing.     This  grander  and  more  solemn  celebration  of  the 

^  Purifica  nos,  misericors  Deus :  ut  Ecclesiae  tiiae  preces,  quae  tibi  gratae 
sunt,  pia  tnunera  defereutes,  fiant  expiatis  inentibtis  gratiores  (Seer,  in  fer.  V.  post 
Dom.  IV.  Quadrag.). 

2  Orationes  eo  tnagis  et  efficacius  impetrant,  quo  sunt  magis  propriae  et  ex- 
pressae  (Quarti,  In  Ruhr.  Missal.  P.  I,  tit.  5,  dub.  7). 

3  Quo  solemnior  est  Missa,  nempe  cum  pluribus  assistentibus  ministerialiter, 
cum  pluribus  cantantibus  consuetas  preces,  cum  pluribus  luminibus,  cum  pretiosi- 
oribus  vestibus  sacris,  eo  magis  est  fructuosum  sacrificium  ex  parte  Ecclesiae 
offerentis.  Ratio  est  quia  liaec  oiiinia  augent  ponipani  et  niajcstatem  sacrificii  at- 
que  adeo  etiam  seusibilem  cultum  Dei  et  consequenter  augent  aestimabilitatem 
sacrificii  et  plures  actiones  satisfactoriae  interveniunt.  Efficacia  antcm  sacrificii 
ex  parte  Ecclesiae  offerentis  crescit  sccuiuhuu  mensuram  acstimaljilitatis,  quam 
recipit  ab  ipsa  Ecclesia  (Pasqualigo,  De  sacrif.  N.  L/.  tr.  1,  q.  131,  n.  16). 


n ,   The  Value  of  the  Eucharistic  Sacrifice,  as  also  the  Reason  (Sec.      145 

Sacrifice  is  more  acceptable  to  God  and,  therefore,  better  calculated 
to  prevail  upon  Him  to  grant  us,  in  His  mercy,  the  favors  we 
implore;  —  that  is,  to  impart  greater  efficacy  to  the  petitions  and 
supplications  of  the  Church.^ 

Votive  ]\Iasses  deviate  from  the  office  of  the  day,  and  hence  may 
be  celebrated  only  for  a  reasonable  motive  and  only  on  certain  days. 
They  are  offered  for  special  intentions  and  according  to  special  for- 
mulas answering  to  the  particular  purposes  These  liturgical  for- 
mulas are,  with  respect  to  their  contents,  that  is,  their  collects  and 
lessons,  so  arranged,  that  the  desired  object  or  intention,  for  which 
the  Mass  is  offered,  can  be  the  more  easily  and  more  surely  attained. 
From  this  it  follows  that  the  Votive  Mass  in  regard  to  the  special 
intention  possesses  a  greater  impetratory  power  on  the  part  of  the 
Church  than  the  ordinary  ]\Iass  of  the  day. 

The  same  may  be  said  of  Requiem  Masses. ^  Their  whole  rite 
aims  so  much  and  so  exclusively  to  implore  for  the  suffering  souls 
comfort,  alleviation  and  abridgment  of  their  pains,  as  to  admit  of 


1  Dicendum,  Missam  solemnem  esse  magis  efficacem  ad  impetrandum  pro  eo, 
pro  quo  sacrificium  offertur,  quantum  est  ex  parte  oblationis  Ecclesiae.  In  Missa 
solemn!  interveniunt  plura  ex  parte  Ecclesiae  offerentis,  quae  augent  majestatem 
sacrificii  et  acceptabilitatem  apud  Deum  et  quae  valde  augeut  cultum  et  obsequium 
Deo  exhibitum :  ergo  augent  etiam  efficaciam  ipsius  ad  impetrandum,  quia  efficacia 
impetrandi  consistit  in  eo,  quod  adsint  motiva  apta  ad  movendum  Deum  ad  con- 
cedendum,  quod  petitur.  —  Supponendum  est,  quod  quando  cum  hac  solemnitate 
offertur  sacrificium  ad  instantiam  alterius,  non  solum  pro  ipso  offertur  nudum 
sacrificium,  sed  tota  ilia  solemnitas,  quae  stat  in  persona  Ecclesiae,  ordinatur  simul 
cum  sacrificio  ad  ipsius  utilitatem.  Quod  ex  eo  constat ;  nam  qui  petit  offerri  pro 
se  sacrificium  cum  tali  solemnitate,  nedum  petit  uudam  oblationem,  sed  etiam 
illam  solemnitatem,  et  ideo,  qui  se  obligat,  nedum  se  obligat  ad  sacrificium,  sed 
etiam  ad  solemnitatem  et  ad  exhibendum  Deo  hujusmodi  cultum  cum  tota  ilia 
pompa  in  ejusdem  beneficium.  Deinde  cum  Ecclesia  per  suum  ministrum  applicet 
sacrificium  ad  favorem  petentis,  applicat  etiam  omnia  connexa,  cum  quibus  in 
persona  ipsius  offertur,  et  ideo  stante  applicatione  sacrificii  ex  determinatione 
Ecclesiae,  remanet  etiam  applicatus  totus  cultus,  qui  consurgit  ex  pompa  et 
solemnitate  sacrificii  (Pasqualigo,  De  sacrif.  N.  L.  tr.  1,  q.  131). 

2  Quod  Missa  de  Requiem  magis  prosit  defunctis,  quam  quaelibet  alia  Missa, 
ex  eo  manifeste  constat,  quod  habet  specialem  fructum  ordinatum  ad  suffragan- 
dum  ipsis,  quem  non  habent  ceterae  Missae.  Siquidem  cum  preces,  quae  in  ipsis 
recitantur,  et  totus  ritus  sit  institutus  ab  Ecclesia  pro  suffragio  defunctorum,  et 
nomine  Ecclesiae  preces  illae  Deo  offerantur,  iutervenit  ex  parte  Ecclesiae  offeren- 
tis aliquis  specialis  fructus  seu  suffragium,  quod  non  intervenit  in  aliis  Missis. 
Et  cum  Ecclesia  sit  sancta  et  Deo  accepta,  non  possunt  non  esse  acceptae  preces 
ipsius  et  suffragia  exhibita  pro  defuncto.  Et  proinde  Missae  de  Requiem  ex  parte 
Ecclesiae  offerentis  magis  prosunt  defunctis  (Pasqualigo,  De  sacrif.  N.  L.  tr.  1, 
q.  287).  —  In  officio  Missae  non  solum  est  sacrificium,  sed  etiam  sunt  ibi  oratio- 
nes.  .  .  Ex  parte  ergo  sacrificii  oblati  Missa  aequaliter  prodest  defuncto,  de  quo- 
cuuque  dicatur  ;  et  hoc  est  praecipuum  quod  fit  in  Missa.  Sed  ex  parte  orationum 
magis  prodest  ilia,  in  qua  sunt  orationes  ad  hoc  determinatae.  Sed  tamen  iste 
defectus  recompensari  potest  per  majorem  devotionem  vel  ejus  qui  dicit  Missam 
vel  ejus  qui  jubet  dici  vel  iterum  per  iutercessiouem  Sancti,  cujus  suffragium  in 
Missa  imploratur  (S.  Thom.  Supplem.  q.  71,  a.  9  ad  5;. 

9 


146  T,   Dogmatical  and  Ascetical  Part. 

no  Collect  whatever  for  the  living.  As  a  tenderly  interested  jMother, 
the  Church  makes  every  effort  to  free  her  suffering  children  from 
purgatory  and  to  lead  them  to  eternal  rest. 

The  essential  fruit  of  the  Mass  has  its  immediate  and  only 
source  in  the  self-immolation  of  Christ,  and  is,  therefore,  independ- 
ent of  the  contents  of  the  formulas  of  the  Mass  Rite  of  the  Church. 
Hence  there  is  here  question  only  of  the  accidental,  or  subordinate, 
fruit,  arising  from  the  liturgical  prayers  of  the  Mass,  but  added  to 
the  essential  fruit,  and  benefitting  directly  those  for  whom  the  Mass 
is  celebrated.  Now,  if  the  priest,  when  obliged  to  offer  a  Votive 
Mass  on  a  day  permissible  by  the  rubrics,  does  not  then  satisfy  his 
obligation,  if  he  says  the  Mass  of  the  day,  nevertheless,  this  must  be 
understood  of  a  perfect  satisfaction  of  his  obligation,  for  the  essential 
fruit  of  the  Sacrifice  is  the  same  in  all  Masses,  and  he  is  in  this  case 
not  obliged  to  make  restitution.^  - —  We  see  from  several  decrees, 
that  the  Church  is  far  more  reluctant  in  permitting  the  Mass  of  the 
day  to  be  said  instead  of  the  prescribed  Votive  Mass  than  instead  of 
a  Requiem  Mass.^  The  reason  for  this  may  be  that  in  'Masses  for 
the  suffering  souls  the  fruit  of  the  Sacrifice  depends  chiefly  on  its 
satisfactory  effect,  which  is  independent  of  the  rite,  while  in  Votive 
Masses  the  impetratory  fruit  is  more  prominent  and  principally  in- 
tended; in  this  respect  the  liturgical  prayers  of  the  Mass  are  specially 
efficacious,  particularly  when  they  are,  as  is  the  case  in  the  formulas 
for  Votive  Masses,  chiefly  composed  with  regard  to  specified 
intentions. 

This  efficacy  and  fruit  of  the  Sacrifice,  like  the  essential  sacri- 
ficial fruit,  is  likewise  independent  of  the  worthiness  or  unworthiness 
of  the  officiating  priest,  and  it  can  in  regard  to  him  be  called  ex 
opere  operato ;  but  with  respect  to  the  Church  it  is  quasi  ex  opere 
operantis.  This  impetratory  fruit  on  the  part  of  the  Church  is  en- 
tirely wanting  in  the  Mass,  when  an  interdicted  priest  celebrates  it, 
for  such  a  one  cannot  offer  and  pray  in  the  name  of  the  Church.^ 

1  Certum  est,  quod  hujusmodi  sacrificantes,  dummodo  Missam  applicent  ad 
finetn  praescriptum,  ad  restitutionem  miuime  tenentnr,  quia  fructus  principalis  et 
satisfactorius,  cui  respondet  stipendium,  aequalis  est  in  Missis  omnibus  (Cavalieri 
III,  c.  10,  n.  19).  —  This  no7i  satisfacere  in  such  cases  is  of  itself  only  a  venial  sin. 

2  On  days  that  the  rubrics  do  not  prohibit,  the  private  votive  Mass  must 
always  be  celebrated,  if  one  be  bound  to  such,  since  the  Church  has  declared  the 
application  of  the  daily  Mass  in  this  case  insufficient;  while,  on  the  other  hand, 
she  declares  that  thie  priest  fulfils  his  obligation  to  the  celebration  of  a  non- 
privileged  Mass  for  the  departed  even  when  he  adheres  to  the  rite  of  the  day, 
although  the  celebration  of  a  Requiem  Mass  be  then  allowed,  —  with  two  excep- 
tions, however;  namely,  if  the  Requiem  Mass  is  expressly  desired  or  required  for 
gaining  the  indulgence  of  the  privileged  altar  (S.  R.  C.  12.  Sept.  1840).  Hence  on 
all  days  on  which  there  is  an  impediment,  the  private  Requiem  Mass,  but  not  the 
private  Votive  Mass,  may  always  be  satisfactorily  replaced  by  celebrating  the  Mass 
of  the  day;  for  as  is  evident  from  some  of  the  decisions  of  the  S.  R.  C,  a  dispen- 
sation of  the  Apostolic  See  is  necessarily  required,  that  on  these  days  oneri  Missae 
votivae  satisficri  possit. 

2    vSacerdos  in  missa,  in  orationibus  quidem  loquitur  in  persona  Ecclesiae,  in 


n.   The  Value  of  the  Eacharistic  Sacrifice,  as  also  the  Reason  (Sec,      147 

3.  Thirdly,  the  value  and  efficacy  of  the  Mass  are  to  be  con- 
sidered, inasmuch  as  its  celebration  is  a  personal  good  work  of  the 
officiating  priest  and  of  the  faithful  assisting  thereat.  The  priest 
who  celebrates  the  Mass  and  the  faithful  who  participate  therein  by 
hearing  it,  by  serving  at  the  altar,  by  giving  a  stipend,  by  procuring 
the  requisite  sacred  vessels,  &c.,  perform,  without  doubt,  the  holiest 
and  most  salutary  of  the  acts  of  divine  worship;  for  the  Church  her- 
self says,  that  there  "can  be  no  other  work  so  holy  and  so  divine 
performed  by  the  faithful"  than  the  celebration  of  the  Eucharistic 
Sacrifice.  Considered  from  this  point  of  view,  the  value  of  the 
Sacrifice  of  the  Mass  is  evidently  only  finite,  its  efficacy  only  limited 
and  its  fruitfulness  only  a  restricted  one.  —  The  celebration  of  the 
Mass  by  the  priest  and  the  participation  of  the  faithful  in  this  most 
sacred  function  have,  if  the  required  conditions  be  complied  with, 
like  every  other  good  work,  not  merely  the  power  to  obtain  favors 
and  blessings,  but  to  remit  the  temporal  punishment  of  sin,  and 
also  to  merit  an  increase  of  sanctifying  grace  and  heavenly  glory. 
Of  this  threefold  fruit,  the  impetratory  and  satisfactory,  but  not  the 
meritorious,  may  be  given  to  and  benefit  others.  For  the  merit  is 
wholly  personal  and  cannot  be  transferred  to  others;  whereas  we 
may  satisfy  for  others  and  obtain  by  prayer  many  graces  for  them. — 
This  fruit  originates  ex  opere  operantis  vet  operanthun ;  to  gain  it 
in  full,  one  should  be  in  the  state  of  grace,  act  and  pray  with  a  good 
intention,  with  faith  and  reverence.  It  is  evident  that  this  fruit 
will  be  so  much  the  more  plentiful,  the  greater  the  piety  and  holi- 
ness, the  love  and  devotion  of  the  priest  and  of  the  faithful.^  The 
essential  sacrificial  fruit  {ex  opere  operato)  and  the  Church's  im- 
petratory  efficacy  derived  from  the  liturgy  of  the  IMass  cannot  indeed 
be  intrinsically  either  increased  or  diminished  by  the  good  or  bad 
dispositions  of  the  officiating  priest,  but  virtue,  holiness  and  devotion 
are  necessarily  demanded  of  him,  that  the  Mass  may,  in  every 
respect,  be  perfect,  pleasing  to  God  and  rich  in  blessings. 2 

cujiis  unitate  consistit,  sed  in  consecratione  sacramenti  loquitur  in  persona  Christi, 
cujus  vicem  in  hoc  gerit  per  ordinis  potestatem.  Et  ideo  si  sacerdos  ab  unitate 
Ecclesiae  praecisus  missam  celebret,  quia  potestatem  ordinis  non  amittit,  consecrat 
verum  corpus  et  sanguinem  Christi,  sed  quia  est  ab  Ecclesiae  unitate  separatus, 
orationes  efficaciani  non  habent  (S.  Thorn.  3,  q.  82,  a.  7  ad  3). 

^  Quo  quis  melior,  melius  dispositus,  sanctior  est,  quo  ferventius  et  devotius 
in  Missa  pro  se  et  aliis  orat,  eo  plus  gratiae  et  gloriae  apud  Deum  sibi  meretur, 
eoque  plus  sibi  et  aliis  impetrat  et  pro  peccatis  satisfacit  (Sporer,  Theol.  sacram. 
P.  2,  cap.  5,  sect.  2,  §  2). 

2  Missa  a  malo  sacerdote  celebrata  aeque  valet  ex  opere  operato,  ac  ilia  quae 
a  bono  offertur ;  item  aeque  valet  vi  orationuni,  quatenus  eas  nomine  Ecclesiae 
sacerdos  offerens  fuudit ;  at  nequaquam,  quatenus  orat  ut  privata  persona.  Etenim 
certum  est,  sacerdotis  sanctitatem  ex  hoc  capite  in  fructum  impetratoriumorationis 
non  parum  influere,  adeoque  sacerdotem  bonuni  et  sanctum  multo  plus  prodesse 
Ecclesiae  et  fidelibus,  pro  quibus  celebrat,  quam  improbum  aut  minus  pium 
(Schouppe,  De  Euchr.  P.  2,  c.  3,  a.  2,  n.  347).  —  Cf.  Chrysostom,  2.  Homily  on  the 
Second  Epistle  to  Timothy. 


148  /.    Dogmatical  and  Ascetical  Part. 

All  that  has  been  said  respecting  the  dignity  and  value,  the 
power  and  efficacy  of  the  Sacrifice  of  the  Mass,  demonstrates  that  in 
the  Holy  Mass  there  is  the  inexhaustible  ocean  of  the  Divine  mercies. 
Admission  to  this  ocean  of  graces  is  so  easy,  and  is  free  to  all.  God's 
liberality  wills  to  enrich  us  with  blessed  gifts,  and  fill  us  with 
Heaven's  blessing;  O  that  our  heart  were  not  full  of  earthly  thoughts 
and  worldly  attachments!  Would  that  we  knew  how  to  esteem  and 
profit  by  this  Eucharistic  Sacrifice  for  our  salvation — this  "precious 
pearl",  this  "hidden  treasure"  in  the  field  of  the  Church  —  how 
soon  should  we  become  enriched  with  every  grace !  If  the  blessed 
Mystery  of  the  Altar  were  celebrated  in  only  one  place,  or  the  sacred 
elements  could  be  consecrated  by  only  one  priest,  with  what  ardent 
longing  would  not  all  Christians  desire  to  hasten  to  that  spot  and  to 
that  priest,  in  order  to  assist  at  the  celebration!  But  now  many  are 
ordained  priests,  and  Christ  is  offered  on  many  altars  in  many  places 
to  the  end  that  God's  grace  and  love  for  men  may  shine  so  much 
the  brighter,  as  the  reception  of  Holy  Communion  is  spread  more 
widely  throughout  the  globe.  It  is  truly  distressing  and  deplorable 
that,  in  consequence  of  our  tepidity  and  sloth,  we  do  not  feel  our- 
selves drawn  toward  God  with  more  ardent  desires,  although  in  Him 
rest  all  the  hope  and  all  the  merit  of  those  destined  to  receive  the 
inheritance  of  salvation.  He  is  our  Sanctifier  and  Redeemer,  He  is 
the  source  of  comfort  for  the  pilgrim  in  time  and  the  enjoyment  of 
the  blessed  in  eternity.  Therefore,  with  pain  and  sorrow  ought  it 
to  be  deplored  that  many  pay  so  little  attention  to  so  salutary  a 
mystery,  which  rejoices  Heaven  and  preserves  the  whole  world  ! 
O  the  inconceivable  blindness  and  hardness  of  the  human  heart,  not 
to  value  more  highly  so  ineffable  a  gift,  and  although  afforded  daily 
opportunity  of  hearing  Mass,  to  fall  into  total  indifference  in  its 
regard  !      (Cf.  Imitation  of  Christ,  IV,  i.) 

1 8.     The  Holy  Mass  —  a  Sacrifice  of  Praise  and  Adoration. ^ 

I.  It  was  for  Himself  that  God  made  all  things  (Prov.  i6,  4), 
and  created  all  things  (Is.  43,  7);  therefore  it  is  the  end  of  all 
creatures  to  glorify  their  Creator,  therefore  the  entire  creation  should 
form  but  one  choir  of  joyful  praise  and  exulting  adoration  of  God. 
All  that  is  in  heaven  and  upon  the  earth  and  under  the  earth  should 
bend  the  knee  before  the  Lord  of  all  things  and  praise  Him  accord- 
ing to  the  multitude  of  His  greatness  (Ps.  150,  2).  But  how  could 
this  be  possible  ?  Without  measure  and  without  end  is  His  Majesty 
and  praiseworthiness !  "Great  is  the  I^ord,  and  exceedingly  to  be 
praised,  and  of  His  greatness  there  is  no  end'*  (Ps.  144,  3).  Num- 
berless are  the  proofs  of  His  power,  of  His  wisdom  and  of  His  love, 
exhibited  in  the  kingdom  of  nature,  of  grace  and*  glory. ^      Hence 


^  Laudis  tuae,  Domine,  immolamus  hostias  —  hostias  lihi,  Domine,  laudis 
offerimns  —  sacrificiuin  tibi,  Domine,  laudis  offerimus  —  offerimus  lihi,  Domine, 
hostiani  placationis  et  laudis  (Sacrament.  Gregor.). 

2     Quamvis  inter  laudare,  benedicere  et  j^lorificare  Deum  soleat  assignari  dis- 


18.   The  Holy  Mass  —  a  Sacrifice  of  Praise  and  Adoration.  149 

* 'glorify  the  Lord  as  much  as  ever  you  cau,  for  He  will  yet  far  ex- 
ceed, and  His  magnificence  is  wonderful.  Blessing  the  Lord,  exalt 
Him  as  much  as  you  can,  for  He  is  above  all  praise !"  (Ecclus.  43, 
32 — 33.)  The  works  of  the  Lord  do  indeed  praise  Him,  and  His 
saints  magnify  Him  (Ps.  144,  10):  still,  how  could  the  worship  of 
finite  creatures  be  fully  worthy  of  His  infinite  name?  Tempestuous 
oceans  and  towering  mountains,  murmuring  brooks  and  silent 
valleys,  dark  forests  and  smiling  plains,  fields  of  waving  corn  and 
blooming  meadows,  singing  birds  and  roaring  lions — all  join  in  the 
full  accord,  in  the  marvellous  harmony  which  resounds  from  one  end 
of  creation  to  the  other  in  honor  of  the  Creator.  If  we  ascend  up- 
ward from  the  earth,  the  heavens  show  forth  the  glory  of  God  (Ps. 
18,  2):  the  cerulean  hue  and  the  bright  sunbeams  of  the  firmament, 
the  flying  clouds  and  the  majestic,  rolling  thunder,  the  morning 
flush  and  the  sunset  glow,  the  vivid  lightning  and  the  mysterious, 
quiet  reflection  of  the  nightly  world  of  stars  announce  how  great, 
how  unutterably  great,  how  exalted  and  worthy  of  all  adoration  is 
God  our  Lord.  And  beyond  the  stars  —  there  "the  abode  of  the 
blessed  resounds  with  canticles  of  praise  to  the  triune  God  in  un- 
ceasing jubilation."  The  saints  of  heaven  trembling  in  joyful  fear 
are  prostrate  in  adoration  before  the  throne  of  the  Eternal  Father, 
offering  to  Him  glory  and  honor  throughout  eternity  (Apoc.  4, 
9 — 11).  And  the  Angels —  those  indescribably  beautiful  and 
exalted  spirits,  those  morning  stars  and  first-fruits  of  creation,  those 
princes  of  heaven,  whose  brightness  outshines  and  dims  all  earthly 
splendor  as  the  sun  eclipses  the  stars  —  they,  with  their  wings, 
cover  their  countenances  before  the  majesty  of  God  and,  trembling 
with  profound  love  and  reverence,  sing  their  never-ending  hymn: 
"Holy,  holy,  holy!"  And  finally,  the  Virgin  Mother  of  God',  the 
glorious  Queen  of  Angels  and  Saints,  —  is  decked  with  the  pleni- 
tude of  grace  and  the  ornaments  of  every  virtue,  robed  in  the  glory 
and  splendor  of  heavenly  gifts,  crowned  with  dazzling  light  and 
radiance.  From  the  pure  heart  of  this  Queen  of  Heaven  there  issued 
and  shall  eternally  issue  forth  the  ecstatic  joyous  chant  of  the 
Magnificat  in  homage  to  the  power,  holiness  and  mercy  of  God; 
her  whole  being  and  life  was  and  is  nothing  else  than  an  humble 
and  reverential  adoration  and  glorification  of  God.  Yet,  however 
great  and  how  glorious  soever  in  its  power  the  eternal  canticle  of 
praise  and  adoration,  in  which  all  creatures  in  heaven  and  upon 
earth  unite,  —  what  is  it  in  comparison  with  the  majesty,  glor^'  and 
greatness  of   Him   who   alone   is  great,  who  is  infinitely  great  ?  — 

tinctio,  nunc  tamen  laudationem  Dei  tarn  extense  accipio,  quod  benedictiouem  et 
glorificationem  ejus  includit,  ut  Deum  laudare  sit  bonitatem,  virtutem  et  perfectio- 
nem  ejus  recta  intentione  proferre  atque  extollere:  sicque  laudandus  et  super- 
laudandus  est  Deus  in  se  ipso  et  in  suis  operibus,  in  suis  beneficiis  ac  promissis,  in 
operibus  naturae  et  gratiae  ac  gloriae,  in  operibus  creationis,  reparatiouis  et  glori- 
ficatiouis.  Eteuim  Justus  Dominus  in  omnibus  viis  suis  et  sanctus  in  omnibus 
operibus  suis,  in  quibus  omnibus  excellentia,  bonitas,  sapientia,  omnipotentia  et 
incomprehensibilitas  Creatoris  relucent  ("Dion.  Carthus.  De  orat.  art.  31). 


150  /.   Dogmatical  and  Ascetical  Part. 

*'  Lord,"  —  thus  prayed  Blessed  Henry  Suso  —  "if  the  Cherubim 
and  Seraphim  and  the  immense  number  of  exalted  spirits  all  praise 
Thee  to  the  best  of  their  ability,  what  more  can  they  do  to  enhance 
Thy  unapproachable,  immeasurable  merit,  than  does  the  most  in- 
significant creature?  He  that  hopes  worthily  to  praise  Thee,  acts 
as  he  who  runs  after  the  wind  and  would  seize  the  shadow."  ^  — 
But  shall  we  by  no  means  be  able  to  render  due  honor  and  glory  to 
the  Most  High?  Oh!  let  us  thank  the  Lord:  in  the  Sacrifice  of  the 
Mass  He  has  given  us  an  infinitely  perfect  means  of  praising  and 
glorifying  Him  commensurately  with  His  dignity.  Yes,  a  single 
holy  ]\Iass  procures  God  more  honor  and  praise  than  all  the  worship 
of  all  the  citizens  of  heaven  and  of  earth  can  offer  Him  throughout 
eternity. 

2.  The  celebration  of  the  Eucharistic  Sacrifice,  indeed,  con- 
tains an  infinitely  perfect  adoration  of  God.  Sacrifice  by  its  nature 
and  destination  is  an  act  of  adoration  and  glorification  of  God;  it  is 
an  efficacious,  solemn  acknowledgment  of  the  supremacy  and 
dominion  of  God  over  all  creatures.  The  more  perfect  the  Sacrifice, 
the  greater  the  honor  rendered  to  God.  From  this  it  follows  that 
the  ]\lass,  being  a  sacrifice  of  infinite  value,  includes  in  itself  in- 
finitely worthy  praise  and  adoration  of  the  triune  God.  Upon  the 
altar  it  is  not  merely  a  man  who  offers,  it  is  not  a  mere  creature 
wdio  is  offered,  but  it  is  the  God-Man  who  offers  Himself  to  the 
Heavenly  Father  as  a  holocaust  of  adoration  and  an  incense-offering 
of  praise.  It  is  a  Divine  Person,  it  is  the  Son  of  God,  eternal  and 
infinite,  like  unto  the  Father  and  the  Holy  Ghost,  it  is  Jesus  Christ, 
the  first-born  of  all  creatures  and  the  Head  of  the  whole  creation, 
who,  in  the  ]\Iass,  according  to  His  humanity,  sacrifices  and  is  sacri- 
ficed. Could  God's  majesty  and  sovereignty  be  declared  and  be 
acknowledged  more  emphatically  than  is  done  upon  the  altar,  where 
the  Son  of  God,  under  the  sacramental  species,  conceals,  annihilates 
and  humbles  to  the  very  depths  His  most  glorious,  noble  and  pre- 
cious humanity,  that  is,  sacrifices  it  to  the  honor  of  God  ?  —  The 
Mass  is  then  also  the  representation  of  the  Sacrifice  of  the  Cross. 
All  the  honor  and  glory  rendered  to  the  Heavenly  Father  upon  Gol- 
gotha is  represented  and  offered  anew  to  Him  upon  the  altar  by  the 
mystical  sacrifice  of  His  beloved  Son,  in  whom  He  is  eternally  well 
pleased.  To  honor  and  glorify  the  Father,  Christ  descended  to  the 
most  profound  al)yss  of  abasement,  became  like  unto  a  leper,  as  the 
last  of  men,  like  to  the  decayed  root  of  a  tree  (Is.  53).  His  whole 
life  was  a  life  of  incomparable  adoration,  praise  and  glorification 
of  God.  An  ardent  zeal  for  the  house  of  God,  for  the  kingdom  and 
the  honor  of  His  Father  consumed  Him.  All  the  prayers,  labors 
and  fatigues  of  His  humble  life.  His  painful  passion  and  death, 
Jesus  Christ,  in  the'  Mass,  ever  jrresents  to  His  Heavenly  Father, 
offers  them  to  Him  anew  witti  the  same  inflamed  Heart,  with  the 
same  reverential  submission,  as  when  He  was  upon  earth,  in  order 


1     Dcnifle,  Das  ^eistliche  Leben  p.  487. 


18.   The  Holy  Mass  —  a  Sacrifice  of  Praise  and  Adoration.,  '      151 

to  honor  and  glorify  Him.  Therefore,  a  more  worthy  adoration,  a 
more  profound  worship  and  a  greater  homage  than  that  offered  to 
God  by  the  sacrifice  of  Jesus  Christ,  is  impossible  and  even  incon- 
ceivable. Holy  Mass  is  an  infinitely  worthy  sacrifice  of  praise  and 
adoration  —  consequently,  it  is  the  most  sublime  glorification  of  the 
Divine  Majesty.  > 

3.  But  not  only  does  Christ  render  upon  the  altar  infinite 
homage  and  adoration  to  the  Divine  Majesty,  but  through  and  with 
His  Sacrifice,  the  Church  and  we  all  are  enabled  perfectly  to  honor 
and  adore  the  Most  High  in  spirit  and  in  truth  (John  4,  24).  The 
Eucharistic  Sacrifice  is  the  property  of  the  Church ;  she  offers  it 
through  the  priest,  in  order  to  render  due  worship  to  God  in  the 
name  of  all.  In  our  hands  also  Christ  has  placed  Himself  as  a 
victim,  that  we  may  be  able  to  offer  a  gift  to  God  capable  of  rendering 
Him  infinite  honor  and  pleasure.  Whilst  offering  the  Divine  Victim 
in  the  Mass,  we  render  to  God  inexpressible  homage  and  adoration, 
fully  proportionate  to  His  divinity  and  dominion.  —  How  exceed- 
ingly joyful  and  happy  are  not  the  souls  that  love  God  at  the  thought 
of  being  able,  by  the  Sacrifice  of  the  Mass,  worthily  to  honor,  praise 
and  adore  the  Lord  of  heaven  and  earth!  For  *'to  praise  God  is 
the  sole  occupation  of  the  angels  and  saints  in  heaven,  and  of  loving 
souls  here  upon  earth  ;  for  them  it  is  the  most  pleasing  and  most 
delightful  occupation."^  The  desire  of  praising  God  was  beauti- 
fully expressed  by  Blessed  Henry  Suso:  "Oh,  woe  is  me!  Who 
will  grant  to  my  overflowing  heart,  that  before  my  death  its  desire 
of  praising  Thee  may  be  fulfilled!  Who  will  obtain  for  me,. that 
in  my  own  days  I  may  worthily  praise  this  loving  Lord,  for  whom 
my  soul  craveth  !  Ah,  my  beloved  Lord,  though  I  am  unworthy  to 
praise  Thee,  yet  my  soul  desires  that  heaven  may  praise  Thee  with 
its  ravishing  beaut}^,  with  the  splendor  of  its  sun  and  the  bright- 
ness of  the  countless  stars  in  its  lofty,  transparent  firmament. 
I  desire  that  the  beautiful  meadows  may  praise  Thee,  when  under 
summer  skies  they  clothe  themselves  in  floral  beauty  and  with 
Nature's  grandest  and  fairest  charms.  Ah  !  and  may  all  the  sweet 
thoughts  and  ardent  desires  that  ever  a  pure,  loving  heart  ex- 
perienced in  Thy  regard,  O  Lord,  when  absorbed  in  the  joy  and 
happiness  of  Thy  enlightening  Spirit,  praise  Thee!"^  Our  sweetest 
occupation  and  happiest  employment  should  be  to  magnify  God 
every  day  and  to  praise  His  name  forever,  yea,  forever  and  ever  • 
(Ps.  144,  2).  As  the  Psalmist  exhorts  uSjvwe  will  adore  the  Lord, 
we  will  bring  praise  and  honor  to  the  Lord,  to  the  praise  of  His 
name  (Ps.  28)  —  and  this  we  will  continue  to  do  all  the  days  of  our 
life,  in  hours  of  sunshine  and  of  gloom. ^     Sit  laiis  plena^  sit  sonora, 

^     Ruysbroek,  bei  Denifle  a.  a.  O.,  p.  483. 

2    Denifle  a.  a.  O.,  p.  485. 

^  Laudabit  usque  ad  mortem  anima  mea  Dominum.  Sicut  orare  convenit 
civibus  militantis  ac  triumphautis  Ecclesiae,  magis  tamen  civibus  Ecclesiae  mili- 
taiitis,  quoniam  amplius  indigent  adjutoriis   Dei   atque   Sanctorum,    et   in  medio 


152  /.    Dogmatical  and  Ascetical  Part, 

sit  jiicunday  sit  decora  mentis  juUIatio.  Full  of  devotion  be  the 
praise  of  God,  and  sweetly  sounding  in  His  ears,  joyous  from  mind's 
gladness,  beautiful  the  heart's  exultation!  Alas!  our  praise  of  God 
is  frequently  very  imperfect  and  worthless  ;  therefore,  we  should 
unite  it  with  the  infinitely  perfect  praise  and  adoration  which  our 
Head  and  Mediator,  Jesus  Christ,  presents  to  His  Heavenly  Father 
on  the  altar.  By  this  union  alone  is  our  insignificant  worship  made 
holy  and  meritorious,  so  as  to  ascend  as  clouds  of  fragrant  incense 
before  the  face  of  God.  —  Then  the  reflection  that  God  is  so  often 
forgotten  and  despised  in  the  world.  His  holy  name  reviled  and  blas- 
phemed, should  deeply  wound  our  hearts  and  inflame  them  with  holy 
ardor,  in  order,  as  an  atonement,  to  praise  and  magnify  God  with 
greater  fervor  —  especially  by  celebrating  and  assisting  at  the  Holy 
Sacrifice  of  the  Mass.  For  in  the  ]\Iass  from  the  rising  to  the  setting 
of  the  sun  the  name  of  the  Lord  is  infinitely  extolled,  and  there  is 
given  to  Him  the  greatest  honor  and  glory.  Still  not  our  heart  and 
lips  only  should  praise  the  Lord,  but  our  life,  our  wdiole  conduct 
ought  to  be  a  continual  praise,  a  perpetual  adoration  of  God.^  At 
all  times  and  in  all  places  we  should  have  God  before  our  eyes,  we 
should  realize  His  blessed  presence  and,  consequently,  be  profoundly 
penetrated  with  the  spirit  of  profound  reverence  and  adoration; 
then  will  our  prayers  be  full  of  recollection  and  devotion,  our  works 
perfect  and  holy,  our  conversation  circumspect  and  edifying,  our 
thoughts  noble  and  chaste,  our  desires  pure  and  heavenly,  our  whole 
deportment  modest  and  unassuming.^ 


ambulant  laqueorum  periculisque  diversis  vallantur  et  viatores  existunt,  ita  laudare 
utriusque  Ecclesiae  civibus  ac  filiis  convenit,  potius  tameu  civibus  Ecclesiae  triura- 
phantis,  qui  ad  termiuum  perv^enerunt  beatum  suntque  confirniati  in  bono  nee  uUi 
subjacent  uuquam  periculo  nee  indigent  pro  seipsis  orare :  ideo  cum  incessabili 
atque  plenissima  jucunditate  laudes  et  gratiarum  actiones  suo  offerunt  Creatori. 

Majus   est   Deum   laudare   quam   orare,    quia    laudare    est    actus    magis 

angelicus  ae  coelestis.  Laudare  quoque  Deum  est  actus  simplicior  et  minus  ad 
commoda  sua  reflexus  quam  orare.  Verumtamen  iniperfectis  et  pusillis  magis  con- 
venit orationi  quam  laudationi  insistere,  quoniam  egent  purgatione  multisque 
defectuositatibus  involvuntur,  propter  quas  ad  laudandum  Altissimum  nondum  satis 
aptati  sunt;  perfeetis  vero  et  contemplativis,  quorum  conversatio  est  in  coelis, 
competit  laudibus  Dei  jugiter  immorari  atque  angel icani  vitam  inehoare  ac  quan- 
tum possibile  est  continuare  in  terris ;  nam  et  futurae  illius  beatitudinis  suavi 
praegustu  jam  recreantur  (Dion.  Carthus.  De  orat.  art.  31). 

1  Ergo,  fratres,  non  tantum  ad  sonum  attendite:  cum  laudatis  Deum,  toti  lau- 
date :  cantet  vox,  cantet  vita,  canteut  facta  (S.  August.  Enarrat.  in  Ps.  148,  n.  2). 

2  Meditatio  praesentis  vitae  nostrae  in  laude  Dei  esse  debet,  quia  exsultatio 
sempiterna  futurae  nostrae  vitae  laus  Dei  erit,  et  nemo  potest  idoneus  fieri  futurae 
vitae,  qui  non  se  ad  illam  modo  exercuerit.  Modo  ergo  laudamus  Deum:  sed  et 
rogamus  Deum.  Laus  nostra  laetitiam  habet,  oratio  gemitum.  Promissum  est 
nobis  aliquid,  quod  nondum  habemus,  et  quia  verax  est  qui  promisit,  in  spe 
gaudemus:  quia  tamen  nondum  ha!)enius,  in  desiderio  geniimus.  Bonum  est  nobis 
perseverare  in  desiderio,  donic  veniat  quod  promissum  est,  et  transeat  gemitus, 
suceedat  sola  laudatio  (.S.  August.  1.  c.  n.  1). 


19.   The  Holy  Mass  —  a  Sacrifice  of  Thanksgiving.  15^ 

19.     The  Holy  Mass  —  a  Sacrifice  of  Thanksgiving. 

Inasmuch  as  in  the  Holy  Mass  we  adore,  praise  and  magnify 
God  through  and  with  Christ,  we  fulfil  in  a  perfect  manner  that 
first  duty,  which  as  creatures  we  owe  to  the  Creator.  Since  God  is 
the  origin  of  all  things,  He  is  also  the  source  of  every  good  we 
possess,  that  is,  He  is  our  first  and  greatest  Benefactor,  unto  whom  it 
behooveth  us  to  render  due  thanks.  This  duty  of  gratitude  toward 
God  we  can  discharge  in  no  better  way  than  by  the  celebration  of 
Mass,  which  by  preference  and  predilection  is  called  the  Eucharist, 
that  is.  Sacrifice  of  Thanksgiving.  We  shall,  therefore,  clearly 
show  that  the  Mass  is  the  most  perfect,  that  is,  an  infinitely  valuable 
sacrifice  of  thanksgiving  for  all  the  graces  and  favors  received 
from  God. 

I.  Gratitude  to  benefactors  is  not  only  a  great  and  sacred 
obligation,  but  also  an  exceedingly  beautiful  and  precious  virtue, 
which  seeks  to  repay  favors  freely,  lovingly  and  graciously  bestowed. 
.Sincere  thankfulness  is  the  mark  of  a  noble  soul,  renderinor  one 
amiable  before  God  and  man,  while  ingratitude  is  peculiar  to  a 
mean  and  proud  spirit,  and  renders  one  displeasing  to  everybody. 
An  humble,  childlike  disposition  sees  "in  every  blossom  eternal 
love  bloom";  an  arrogant,  self-conceited  disposition  claims  every- 
thing as  its  due  in  strict  justice.  —  The  grateful  man  endeavors  to 
make  a  return  for  favors  received,  first  and  chiefly  by  interiorly 
acknowledging,  honoring  and  esteeming  the  noble  disposition  and 
liberality  of  the  benefactor;^  then  he  would  express  his  gratitude 
also  by  exteriorly  manifesting  in  word  and  deed  his  grateful  feelings, 
thanking  his  benefactor  and  doing  him  good.  —  There  are  various 
circumstances  that  increase  the  value  of  a  benefit,  and  oblige  the 
recipient  to  still  further  gratitude.  A  gift  is  to  be  particularly 
esteemed,  when  it  is  a)  in  itself  noble  and  precious,  h)  useful  to  the 
receiver,  and  c)  frequently  and  generously  bestowed.  With  regard 
to  the  benefactor,  two  things  are  to  be  observed  :  whether  he  is 
a)  of  exalted  dignity,  and  h)  whether  he  imparts  his  gifts  with  very 
great  love.  In  regard  to  the  recipient,  it  is  to  be  considered  whether 
a)  he  is  mean  and  abject,  and  h)  utterly  undeserving  of  the  gift,  and 
perhaps  has  even  rendered  himself  unworthy  thereof.  All  these 
qualities  are  combined  in  the  highest  degree  as  to  the  graces  and 
benefits  which  we  have  received  and  still  daily  receive  from  God. 
Let  us,  therefore,  ever  seek  more  clearly  and  more  fervently  to 
acknowledge  the  preciousness  of  the  divine  gifts,  the  greatness  and 
love  of  the  Divine  Benefactor,  and  our  own  wretchedness  and  un- 
worthiness,  so  that,  by  this  knowledge,  we  may  be  all  the  more 
induced  faithfully  and  humbly  to  prove  our  gratitude  towards  God. 

Even  the  natural  benefits  of  God  are  precious,  but  far  more  so 
are  the  supernatural,  for  everything  desirable  cannot  be  compared 
to  them  (Prov.  8,  11).     God  bestows  these  gifts  on  us,  not  as  though 

^     S.  Thorn.  2,  2,  q.  106.  a.  3— S 


154  I.   Dogmatical  and  Ascetical  Part. 

their  bestowal  would  in  any  way  redound  to  His  advantage  —  for 
He  is,  indeed,  in  Himself  infinitely  rich  and  happy,  —  but  to  make 
us  happy  in  time  and  blessed  in  eternity.  How  abundant,  durable 
and  salutary  to  us  are  these  excellent  gifts  of  God!  "God  who 
spared  not  even  His  own  Son,  but  delivered  Him  up  for  us  all;  how 
hath  He  not  also  with  Him  given  us  all  things?"  (Rom.  8,  32.) 
The  days  of  our  life  are  like  a  wreath  plaited  wholly  of  graces  and 
benefits  by  divine  love.  As  fishes  in  the  waves  of  the  ocean,  so  are 
we  immersed  in  the  divine  favors;  it  w^ould  be  easier  to  count  the 
stars  of  heaven,  the  snow-flakes  in  winter,  than  to  enumerate  the 
blessings  of  inetfable  sweetness  wdierewith  God  forestalls  us  (Ps.  20, 
4).  As  the  sun  never  fails  to  cast  his  rays  upon  the  earth,  as  the 
spring  unceasingly  bubbles  forth  from  the  depths  of  the  earth,  so 
likewise  the  torrent  of  divine  goodness  and  liberality  will  never 
cease  to  flow. 

The  value  of  these  benefits  is  greatly  enhanced  by  the  infinite 
dignity  and  majesty,  as  well  as  by  the  immeasurable  goodness  and 
mercy  of  the  Divine  Giver.  The  most  pure,  disinterested  and  bene- 
volent love  of  God  is  the  source  whence  all  these  indescribable  goods 
flow  unto  us.  "With  an  everlasting  love" — says  the  Lord  — 
"have  I  loved  thee;  therefore  have  I  drawn  thee,  taking  pity  on 
thee"  (Jer.  31,  3).  St.  Paul  says  that  God  hath  overwhelmed  us 
with  heavenly  gifts  "because  of  His  exceeding  charity"  (propter 
nimiam  caritatem  stiam  —  Eph.  2,  4). 

What  are  we,  poor,  frail,  miserable  and  sinful  men,  that  the 
Most  High  should  be  mindful  of  us,  should  turn  His  Heart  toward 
us,  and  visit  us  with  His  grace?  (Ps.  8,  5.)  Indeed,  we  have  by 
our  guilt  frequently  rendered  ourselves  unworthy  of  His  benefits. 

Whenever  I  calmly  and  seriously  reflect  upon  all  that  God  has 
done  for  me,  I  must  exult  in  grateful  love  and  exclaim:  "What  shall 
I  render  to  the  Lord  for  all  the  things  that  He  hath  rendered  to 
me?"  (Ps.  115,  3.)  Even  if  I  consecrate  myself  entirely  to  Him 
with  all  that  I  am  and  all  that  I  have,  my  goods,  my  life's  blood, 
my  body,  my  soul:  how  can  this  be  a  worthy  return  for  His  benefits? 
(Job  12,  2.)  How  can  an  earthly  gift,  a  finite  thanksgiving  suffice 
to  outweigh  and  adequately  repay  the  infinitely  valuable  gifts  of  God? 
Lord,  I  am  not  worthy  of  the  least  of  Thy  mercies  {minor  sum 
cunctis  miserationihus  tins  —  Gen.  32,  10),  and  am  unable  to  offer 
Thee  due  thanks  for  Thy  boundless  love  and  liberality. 

2.  What  is  impossible  to  man,  God  hath  made  possible;  what 
our  weakness  cannot  perform,  we  accomplish  through  Christ  our 
Lord.  —  "Give  to  the  Most  High  according  to  what  He  hath  given 
to  thee"  (Ecclus.  35,  12),  the  Holy  Ghost  admonishes  us;  but  how 
can  we  do  this?  By  thanking  God  and  the  Father  through  Christ 
(Col.  3,  17),  and  giving  thanks  always  for  all  things,  in  the  name 
of  our  Lord  Jesus  Christ  (P^ph.  5,  20).  In  the  Mass  Christ  offers 
Himself  with  the  same  infinitely  perfect  sentiments  of  gratitude, 
with  vv^hich  His  soul  was  inflamed  upon  earth  —  during  His  life  and 


19.   The  Holy  Mass  —  a  Sacrifice  of  Thanksgiving.  155 

passion,  at  the  Last  Supper  and  on  Calvary.  This  gift  of  thanks- 
giving which  He  offers  to  His  Heavenly  Father  in  return  for  all  the 
benefits  bestowed  upon  the  human  race,  is  the  same  as  the  divine 
oblation  on  the  Cross  —  namely,  His  most  noble  body  and  most 
precious  blood.  Consequently,  the  Mass  is  an  infinitely  meritorious 
and  acceptable  Sacrifice  of  Thanksgiving,  perfectly  commensurate 
with  all  the  benefits  of  God,  wherewith  heaven  and  earth  are  filled. 
Christ  offers  the  Eucharistic  Sacrifice  for  us,  that  is,  that  He  may  in 
our  stead  thank  God  and  supply  for  the  deficiency  of  our  thanks- 
giving. —  With  Him  and  through  Him,  do  we  also  offer  the  Sacri- 
fice of  thanksgiving,  for  He  has  bequeathed  it  to  us  as  our  posses- 
sion. Through  Christ  and  His  Eucharistic  Sacrifice,  we  have 
become  so  enriched  that  we  are  enabled  to  present  in  return  to  the 
Heavenly  Father  a  gift  inexpressibly  glorious  and  sublime,  as  a 
w^orthy  thanksgiving  for  every  good  and  perfect  gift  (James  i,  17), 
which  we  receive  from  His  hand.  Of  ourselves  we  cannot,  indeed, 
render  suitable  thanks  for  even  the  least  benefit;  but  by  the  Holy 
Sacrifice  of  the  Mass,  we  are  enabled  fully  to  discharge  our  entire 
debt  of  gratitude,  were  it  even  infinite.  At  the  altar  we  can  ad- 
equately and  worthily  thank  ''the  Father  of  mercies  and  the  God  of 
all  consolation,"  inasmuch  as  w^e  can  take  the  chalice  of  salvation 
and  praise  the  divine  name  (Ps.  115,  4).  —  In  the  liturgical  prayers 
and  hymns  with  which  the  Church  accompanies  the  Holy  Sacrifice, 
there  is  expressed  most  excellently  a  spirit  of  the  most  sincere  grati- 
tude and  most  exalted  thanksgiving.  The  same  sentiments  should 
fill  our  hearts  also  during  the  celebration  of  the  Holy  Mass.  In  His 
well-beloved  Son  the  Heavenly  Father  has  given  us  all  things;  we 
should  return  all  to  Him,  by  offering  to  Him  in  Holy  Mass  in  thanks- 
giving His  Divine  Son,  in  wdiom  He  is  well  pleased.  The  prayer 
of  thanksgiving  is  a  rich  source  of  new  gifts.  *'I  will  remember 
the  tender  mercies  of  the  Lord,  the  praise  of  the  Lord  for  all  the 
things  that  the  Lord  hath  bestowed  upon  us,  and  for  all  the  multitude 
of  His  good  things  to  the  house  of  Israel  (the  Church),  w^hich  He 
hath  given  them  according  to  His  kindness,  and  according  to  the 
multitude  of  His  mercies"  (Is.  63,  7). 

3.  Do  we  faithfully  profit  by  the  Holy  Sacrifice,  in  order  con- 
scientiously to  fulfill  our  duty  of  gratitude  toward  God,  —  or  are  we 
like  the  slothful  servant  who  buried  in  the  earth  the  talent  confided 
to  him  ?  Quite  frequently  is  Holy  IMass  celebrated  and  heard  to 
implore  new  favors  of  God :  but  is  this  done  with  the  intention  of 
discharging  a  debt  of  gratitude  for  benefits  received?  How  earnestly 
and  assiduously  should  we  cultivate  the  spirit  of  thanksgiving  and 
prayerful  gratitude  to  God,  uniting  ourselves  to  the  Eucharistic 
Sacrifice,  in  order  to  make  atonement,  in  some  manner,  to  God 
for  the  base  and  shameful  ingratitude  wherewith  the  world  so  often 
offends  His  goodness  and  irritates  His  justice!  "What  is  there 
that  I  ought  to  do  more  to  ]\Iy  vineyard,  that  I  have  not  done 
to  it?"   (Is.   5,  4) — thus  inquires  the    Lord    with   reason.       But 


156  /.    Dogmatical  and  Ascetical  Part. 

ingratitude  is  tlie  reward  of  the  world ;  which  does  not  like  to  and 
which  will  not  give  honor  to  God.  Not  only  through  thought- 
lessness and  indifference,  but  even  by  abuse,  contempt  and  disdain 
of  His  most  noble  gifts  and  graces  the  world  wounds  His  paternal 
Heart.  To  very  many  Christians  may  be  applied  with  more  reason 
wdiat  Moses  complained  bitterly  of  in  the  conduct  of  the  Israelites: 
^^They  have  sinned  against  their  God  and  are  a  wacked  and  per- 
verse generation.  Is  this  the  return  thou  makest  to  the  Lord, 
O  foolish  and  senseless  peoj^le?  The  beloved  grew  fat  and  kicked; 
he  grew  fat  and  thick  and  gross,  he  forsook  God  who  made  him, 
and  departed  from  God  his  Saviour '^  (Deut.  32,  5,  6,  15).  As 
the  world  is,  for  the  most  part,  a  land  of  forgetfulness  (Ps.  Sy^  13), 
a  barren  desert,  in  which  the  venom  of  ingratitude  thrives,  we 
have  in  this  thought  a  new  and  powerful  incentive  fervently  to 
thank  God;  for  *'we  have  received  not  the  spirit  of  this  world, 
but  the  Spirit  that  is  of  God,  that  we  may  know  the  things  that  are 
given  us  from  God'*  (i  Cor.  2,  12).  —  Behold  the  example  of  the 
Saints:  how  their  hearts  and  lips  overflowed  with  grateful  sentiments! 
When  the  mortified  St.  Paul  of  the  Cross,  so  severe  to  himself, 
walked  through  the  woods  and  fields  and  meadows,  all  that  he  saw 
reminded  him  of  God's  goodness.  Inflamed  with  love,  he  would  cry 
out  to  the  flowers  and  trees:  "Be  silent!  Be  silent!  Preach  no  more!'* 
Once,  perceiving  a  flower  by  the  wayside,  he  plucked  it,  and  full  of 
joy,  showed  it  to  his  companion,  saying:  "Do  you  not  see  how  the 
flowers  exclaim:  Love  God!  Love  God!"  And  with  a  radiant 
countenance,  as  though  he  were  in  an  ecstasy,  he  several  times 
repeated  the  words:  "And  why  do  you  not  love  God?"  If  the  sight 
of  a  flower  sufflced  to  inflame  the  soul  of  a  saint  with  ecstatic  love, 
should  not  our  hearts  burn  (Luke  24,  32)  with  grateful  love  as 
incense  on  glowing  coals,  or  as  a  lighted  taper  consuming  itself, 
when  we  at  the  foot  of  the  altar  devoutly  reflect,  what  wonderful 
mysteries  of  divine  favor,  mercy  and  condescension  are  accomplished 
in  the  celebration  of  the  Mass?  For  the  Eucharistic  Sacrifice  is  not 
only  our  very  best  and  perpetual  thanksgiving  to  God,  but,  at  the 
same  time,  it  is  the  living  source,  whence  we  can  and  should  un- 
ceasingly draw  the  spirit  of  thanksgiving.^ 

20.     The  Holy  Mass  —  a  Sacrifice  of  Propitiation. 

The  object  of  the  Holy  Mass,  as  a  Sacrifice  of  Praise  and 
Thanksgiving,  is  to  glorify  God  as  our  vSupreme  Master  and  greatest 
Benefactor:  it  renders  to  Him  infinite  honor  and  offers  Him  infinite 
thanksgiving.  Inasmuch  as  it  is  a  Sacrifice  of  Propitiation  and 
Petition,  its  celebration  produces  the  most  manifold  effects  for  the 
welfare  and  salvation  of  men.  These  effects,  then,  of  the  Mass 
flowing  to  men  are  properly  and  by  preference  called  the  fruits  of 
the  Sacrifice  of  the  Mass.     That  the  Sacrifice  of  the  Cross  is  not 


^     vSuscipe,  Doniine,  sacrificium  placationis  et  laudis,  quod  iios  .  .  .  et  perducat 
ad  veniaiu  et  jn  pcrpdua  gratiaruvi  constituat  actione  (vSacrani.  Gregor.). 


20.   The  Holy  Mass  —  a  Sacrifice  of  Propitiation.  157 

detracted  from  by  this  efficacy,  but  that  rather  its  inexhaustible  virtue 
and  its  fully  infinite  value  are  brought  out  in  clearer  light,  is  evident 
from  the  right  understanding  of  the  Catholic  doctrine.  The  Church 
by  no  means  teaches  that  the  Sacrifice  of  Christ  on  the  altar  adds 
new  satisfaction  or  new  merits  to  the  treasure  of  salvation  acquired 
on  the  Cross,  but  she  teaches  only  that  the  price  of  our  redemption 
paid  by  the  Sacrifice  of  the  Cross,  being  incapable  of  increase  and 
inexhaustible  in  its  fuhiess,  is  actually  applied  to  and  benefits  indi- 
viduals by  means  of  the  Sacrifice  of  the  Mass.  Christ's  treasure  of 
grace  remains  always  the  same;  only  its  application  to  and  realization 
in  individuals  are  new,  and  will  continue  to  be  so  as  long  as  there 
shall  be  men  capable  and  in  need  of  redemption.  "The  fruits  of  the 
Sacrifice  of  the  Mass  are,  therefore,  in  general  all  those  and  only 
those  which  were  borne  by  the  noble  tree  of  the  Cross.  What  was 
acquired  on  the  Cross  for  the  whole  human  race,  is  applied  to  indi- 
vidual man  in  the  Mass,  for  it  is  a  Sacrifice  of  propitiation  as  well 
as  of  petition.  The  Church  expressly  teaches  "that  the  Holy  Mass 
is  a  true  propitiatory  Sacrifice  and  has  this  efficacy  that  we  find 
therein  mercy  and  grace,  when  we  stand  in  need  of  assistance,"  — 
and  it  condems  the  heresy,  "that  the  Holy  Mass  is  only  a  Sacrifice 
of  praise  and  thanksgiving,  but  not  of  propitiation  .  .  .  and  that  it 
may  not  be  offered  for  the  living  and^the  departed,  for  the  remission 
of  sin  and  of  its  punishment,  for  satisfaction  and  for  other  neces- 
sities."^ In  the  first  place,  we  shall  here  show  that  the  Mass  is 
truly  a  Sacrifice  of  propitiation  —  and,  then,  what  and  how  it  effects 
as  a  propitiatory  sacrifice. 

I.  Holy  Church  often  emphasizes  and  with  force  clearly  sets 
off  both  by  her  teaching  and  practice  the  propitiatory  character  of 
the  Eucharistic  Sacrifice.  As  already  quoted,  the  Council  of  Trent 
solemnly  declares  that  the  Mass  is  "a  true  propitiatory  sacrifice," 
and  in  the  Roman  Catechism  also  we  read  that  the  Mass  is  "truly  a 
propitiatory  sacrifice,  whereby  we  are  reconciled  to  God  and  regain 
His  favor.  "2 

a)  Since  sin  entered  the  world  and  weighs  as  a  heavy  yoke 
upon  the  poor  children  of  Eve,  a  longing  for  reconciliation  and  par- 
don has  obtained  everywhere  the  primary  place  in  sacrificial  worship. 
"Have  mercy  on  me,  O  God,  according  to  Thy  great  mercy, 
and  according  to  the  multitude  of  Thy  tender  mercies  blot  out  my 
iniquities!"  (Ps.  50,  3.)  This  is  the  supreme  cry  that  breaks  forth 
from  the  bosom  of  sinful,  yet  contrite  man,  who  sorrowfully  longs  to 
be  free  from  debt  and  punishment.  This  consciousness  of  sin,  this 
desire  for  redemption,  finds  its  strongest  expression  in  the  offering 

1    Trident,  sess.  22,  cap.  2  et  can.  3. 

-  Vere  propitiatorium  sacrificium,  quo  Deus  nobis  placatus  et  propitius  reddi- 
tur  (Catech.  Roman.  P.  2,  c.  4,  q.  63).  —  Eucharistia  in  quantum  est  sacrificium, 
Dewn  placat:  hostiae  enim  placard,  et  quoniam  Deus  iratus  est,  uon  affedione,  sed 
poenae  infiictione :  ideo  Deum  placando  non  sedat  ipsius  affectionem,  sed  remitti 
facit  poejiae  acerbitatem  (S.  Bonav.  IV,  dist.  45,  dub.  3). 


158  /.   Dogmatical  and  Ascetical  Part. 

of  sacrifice.  Hence  in  the  Old  Law  propitiatory  sacrifices  were  the 
most  frequent  and  the  most  prominent.  Now  the  Mass,  being  the 
accomplishment  and  consummation  of  all  the  sacrifices  prior  to 
Christ,  satisfies  all  the  objects  of  sacrifice,  and,  consequently,  must 
also  have  the  character  and  effect  of  an  atoning  sacrifice,  that  is, 
must  be  propitiatory.  In  this  respect  the  truth  and  reality  of  the 
New  Law  cannot  be  inferior  to  the  shadow  and  figure  of  the  Old  Law. 

b)  Among  the  effects  of  the  death  of  Jesus,  Scripture  often 
directs  particular  attention  to  the  effacing  of  sin,  to  the  redemption 
from  the  curse  of  sin,  to  the  destruction  of  the  handwriting  that  is 
against  us,  to  the  reconciliation  of  Heaven  and  earth.  Now,  if  the 
Mass  as  a  celebration  of  our  redemption,  as  a  renewal  of  the  death 
of  Christ,  as  a  representation  and  continuation  of  the  Sacrifice  of  the 
Cross, ^  be  intended  to  obtain  for  individual  men  the  various  effects 
of  the  sacrificial  death  of  Christ  on  the  Cross,  it  must  then  possess 
a  sin-effacing  power,  and  apply  to  them  the  satisfaction  rendered  on 
the  Cross.  In  other  words,  the  Mass  must  be  a  Sacrifice  of  propitia- 
tion. Moreover,  our  Lord  Himself  expressly  declared  at  the  institu- 
tion of  the  Eucharistic  Sacrifice,  that  His  Body  under  the  appearance 
of  bread  would  be  broken  and  delivered.  His  Blood  be  shed  in  the 
chalice  for  "the  forgiveness  of  sin.'' 

c)  The  ancient  liturgies,^  furthermore,  the  writings  of  the 
Fathers  most  clearly  testify  to  the  constant  and  universal  belief  of 
the  Church  in  the  propitiatory  character  of  the  Sacrifice  of  the  Mass. 
In  the  Liturgy  of  St.  James,  the  priest  prays  in  this  manner :  "O 
Lord,  may  our  sacrifice  be  pleasing  to  Thee  and  be  sanctified  by  the 
Holy  Ghost  for  the  atonement  of  our  sins  and  of  the  ignorance  of  the 
people,  and  for  the  repose  of  those  who  have  fallen  asleep.  .  .  Lord, 
have  mercy  on  us;  for  in  fear  and  trembling  we  draw  nigh  to  Thy 
holy  altar,  to  offer  this  tremendous  and  unbloody  Sacrifice  for  our 
sins  and  for  the  ignorance  of  the  people."  —  In  the  Liturgy  of  St. 
Basil:  "According  to  the  abundance  of  Thy  mercy,  receive  us  who 


^  Per  haec  divina  mysteria  ad  novi,  quaesumus,  testamenti  mediatorem  Jesum 
accedamus:  et  super  altaria  tua,  Domine  virtutum,  aspersionetn  sanguinis  melius 
loqueiitem,  quara  Abel,  itmovemas  (vSecreta  iu  festo  pret.  Sanguinis  D.  N.  J.  Chr.;. 
—  Suscipe,  Domine,  hostiam  redemptionis  humanae  —  per  haec  veniat  sacramenta 
redemptionis  effectus  —  benedictio  tua,  Domine,  larga  descendat,  quae  munera 
nostra  .  .  .  nobis  sacramentum  redemptionis  efficiat  (Sacrament.  Gregor.). 

2  Hostia,  quara  offerimus,  vincula  nostrae  pravitatis  absolvat  —  haec  hostia 
emundet  nostra  delicta  —  hujus  sacrificii  munus  oblatum  fragilitateni  nostram  ab 
omni  nialo  purget  semper  —  hostias  tibi,  Domine,  placationis  offerimus,  ut  delicta 
nostra  miseratus  absolvas  —  per  haec  sancta  commercia  vincula  peccatorum  nos- 
trorum  absolve  —  suscipe,  Domine,  sacriflcium,  cujus  te  voluisti  dignanter  immo- 
latione  placari  —  supplices,  Domine,  te  rogamus,  ut  his  sacrificiis  peccata  nostra 
mundentur  —  munera  nos,  quaesumus,  Domine,  oblata  purificent  et  te  nobis  jugiter 
faciant  esse  placatum  —  mystica  nobis,  Domine,  prosit  oblatio,  quae  nos  et  a 
reatibus  nostris  expediat  et  perpetua  salvatione  confirmet  —  iisdem,  quibus 
famulamur,  mysteriis  mundemur  —  haec  sancta,  quae  gerimus,  et  praeteritis  nos 
delictis  exuant  et  futuris  (Sacrament.  Gregor.). 


20.   The  Holy  Mass  —  a  Sacrifice  of  Propitiation.  159 

approach  to  Thy  altar,  that  we  may  be  worthy  to  offer  Thee  gifts 
and  sacrifices  for  our  sins  and  for  those  of  the  people."  —  St. 
Augustine  declares  that  ''it  must  not  be  doubted  that  the  departed 
receive  help  by  the  prayers  of  the  Church  and  the  life-giving  Sacri- 
fice"; "for"  —  he  says  further  on  —  "thus  it  has  been  handed 
down  to  us  by  the  Fathers,  thus  the  entire  Church  observes  it  for 
those  who  have  died  in  the  communion  of  the  Body  and  Blood  of 
Christ,  when  during  the  Sacrifice  their  memento  occurs  at  the  pre- 
scribed place,  prayers  are  recited  and  attention  is  directed  to  the 
fact  that  for  them  also  the  Mass  is  offered."^  St.  Monica  at  her 
death  had  no  other  desire,  no  other  request  to  make  to  her  family 
than  that  "everywhere,  wherever  they  might  be,  they  would  re- 
member her  at  the  altar."  The  holy  Doctor  then  relates  that,  after 
her  death,  prayers  and  the  Sacrifice  of  our  redemption  (sacrificium 
pretii  nostri)  were  offered  for  her.^  St.  Cyril  of  Jerusalem  calls  the 
Mass  "a  Sacrifice  of  reconciliation"  and  then  continues:  "For  the 
departed,  though  even  they  be  sinners  (that  is,  in  venial  sin),  we 
offer  supplications  to  God,  yes,  not  only  supplications,  but  Christ 
also  who  was  slain  for  our  sins,  thereby  for  them  as  well  as  for  our- 
selves to  propitiate  the  Divine  Goodness."^ 

2.  The  propitiatory  power  and  efficacy  of  the  Sacrifice  of  the 
Mass  extends,  as  the  Church  says,  to  "sins,  punishments,  satisfac- 
tions." By  divine  institution  the  Eucharistic  Sacrifice  serves  to 
bring  about  for  man  forgiveness  of  mortal  and  venial  sins,  and  also 
the  remission  of  the  temporal  punishment  due  to  sin. 

a)  The  Sacrifice  of  the  Mass  cannot  directly  and  immediately 
cancel  mortal  sins,  but  it  can  only  indirectly  contribute  to  their 
effacement.*  —  Man  can  be  washed  and  cleansed  from  the  stain  of 
mortal  sin  only  by  the  infusion,  that  is,  by  the  first  imparting  or 
by  the  restoration,  of  sanctifying  grace.  This  grace  of  justification 
and,  consequently,  of  forgiveness  of  mortal  sin  can,  by  God's  will, 
be  directly  obtained  only  by  the  reception  of  baptism  or  of  the 
sacrament  of  penance,  or  by  making  an  act  of  perfect  contrition. 
The  Sacraments  were  instituted  for  the  justification  and  sanctifica- 
tion   of   man ;    they   moreover   serve    directly   to   establish   and   to 

1  Orationibus  sanctae  Ecclesiae  et  sacrificio  salutari  et  eleemosynis,  quae  pro 
eorum  spiritibus  erogantur,  non  est  dubitaudum  mortuos  adjuvari,  ut  cum  eis 
misericordius  agatur  a  Domino,  quam  eorum  peccata  meruerunt.  Hoc  enim  a  Pa- 
tribus  traditum,  universa  observat  Ecclesia,  ut  pro  eis  qui  in  corporis  et  sanguinis 
Christi  communione  defuncti  sunt,  cum  ad  ipsum  sacrificium  loeo  suo  commemo- 
rantur,  oretur  ac  pro  illis  quoque  id  offerri  commemoretur  (Serm.  172,  n.  2). 

2  Confess.  1.  9,  c.  11—12. 

3  Catech.  Mystag.  5,  n.  8—10. 

*  Sacrificium  Missae  vere  est  propitiatorium,  causans  aliquo  modo  ac  con- 
ferens  ad  remissionem  peccatorum  niortalium,  justificationem  peccatoris  ac  primam 
gratiam  obtinendam  ex  opere  operate :  at  non  immediate  est  remissivum  peccato- 
rum mortalium  (sicut  sacramenta  Baptismi  et  Poenitentiae)  juxta  communissimam 
Theologorum  (Sporer,  Theol.  sacram.  P.  2,  cap.  4,  sect.  2,  §  2). 


160  /.  Dogmatical  and  Ascetical  Part. 

increase  the  supernatural  life  of  the  soul.  Sacrifice,  on  the  contrary, 
aims  principally  to  promote  the  worship  of  God.  The  Mass,  indeed, 
is  also  a  means  of  salvation  for  man;  but  as  such  it  is  not  destined 
directly  to  impart  or  bring  about  the  grace  of  sanctification;  con- 
sequently, the  Sacrifice  of  the  Mass  cannot  without  the  medium  of 
another  means  efface  or  remove  mortal  sins. 

The  propitiatory  power  and  efficacy  of  the  Sacrifice  of  the  Mass 
is  not  accurately  explained  by  the  mere  saying  that  it  procures 
actual  graces,  by  means  of  which  the  sinner  is  led  to  true  penance 
and  sincere  conversion.  Such  a  statement  almost  totally  annuls 
the  distinction  that  exists  between  the  character  of  propitiation  and 
the  impetratory  efficacy  of  the  Sacrifice  of  the  Mass,  a  distinction 
which  must  be  strictly  adhered  to;  for  as  a  Sacrifice  of  propitiation 
and  as  a  Sacrifice  of  petition  the  Mass  has  different  effects,  as  well  as 
different  modes  of  operation. ^  Namely,  in  so  far  as  the  Mass  is 
a  Sacrifice  of  propitiation,  it  calms  and  appeases  the  righteous 
anger  of  God,  disarms  His  justice,  and  induces  the  Lord  to  regard 
sinful  man  with  favor  and  mercy.  The  effect  of  the  atoning  power 
of  the  Mass,  therefore,  is  to  cause  God  no  longer  to  be  angry  and  to 
punish,  that  is,  it  favorably  disposes  Him  to  remit  wholly  or  in  part 
the  punishment  due  to  guilty  man.^  This  reconciliation  and  this 
remission  of  punishment  on  the  part  of  God  are  effected  in  virtue  of 
Christ's  vicarious  service  or  payment  (per  modtim  solutionis) 
offered  to  God  for  this  purpose;  for  the  ransom  purchased  by  Christ 
with  His  Blood  upon  Golgotha  for  the  atonement  and  satisfaction  of 
sin  is  always  presented  anew  in  the  Mass  to  the  Heavenly  Father, 
and  this  for  particular  persons,  and  that  He  may  avert  from  them 
their  well -merited  punishment  and  impart  to  them  again  His  mercy 
more  bountifully.  Whilst  the  Mass,  as  a  Sacrifice  of  propitiation, 
restrains  or  disarms  God's  avenging  justice  against  the  sinner,  it 
lias,  as  a  Sacrifice  of  petition,  the  power,  through  the  divine  good- 
ness and  liberality,  to  dispense  manifold  graces  and  benefits  (per 
modimi  impetrationis) . 

Accordingly  the  Mass  as  a  Sacrifice  of  atonement  helps  to  cancel 
mortal  sins,  inasmuch  as,  as  a  Sacrifice  of  petition,  it  is  an  extremely 
powerful  means  to  effect  the  grace  of  true  repentance  and  sincere 
conversion.  Propitiation  and  petition  act  in  unison  in  the  Mass; 
they  support  and  perfect  each  other  in  order  to  draw  down  upon  man 
graces  which  enlighten  and  incite  him  to  turn  to  God  l^y  faith,  hope, 
love  and  sorrow,   and   to  receive    worthily    the    holy    Sacraments, 

1  Cf.  Lugo  disp.  19,  sect.  9,  n.  140—150.  —  Fraiizelin,  De  Sacrificio  thes.  13.  — 
Koln.  Pastoralblatt  Jahrg.  1874,  p.  113  etc. 

2  Eucharistia  instituta  est,  ut  Ecclesia  perpetuum  sacrificium  haberet,  quo 
peccata  nostra  expiarentur,  et  coelestis  Pater,  sceleribus  nostris  saepe  graviter 
offensus,  ab  ira  ad  inisericordiam,  a  justae  aniinadversionis  severitate  ad  clementiam 
traduceretur  (Catecli.  Roman.  P.  2,  cap.  4,  q.  55,  ii.  1).  —  Rst  hoc  proprie  sacrificii 
effectus,  ut  per  ii)sinii  placetnr  Deus,  sicut  etiarn  homo  offensam  in  se  commissam 
remittit  i)ropter  aliquod  obsequium  acceptum  quod  ei  exhibetur  (S.  Thoni.  3, 
q.  49,  a.  4). 


20,   The  Holy  Mass  —  a  Sacrifice  of  Propitiation.  161 

whereby  lie  is  interiorly  sanctified  and  made  once  more  a  child  of 
God.  This  is  expresssedby  the  words:  *'The  Lord,  being  propitiated 
by  the  celebration  of  the  Eucharistic  Sacrifice,  imparts  the  grace  and 
gift  of  penance,  remits  sins  and  crimes,  be  they  ever  so  great. ''^  — 
Above  all,  God's  justice  must  be  propitiated,  and  only  after  it  has 
been  satisfied,  does  His  mercy  impart  to  sinful  man  particular  graces 
that  dispose  him  to  sorrow  and  sincere  conversion.  By  the  com- 
mission of  sins,  especially  if  they  be  numerous  and  grievous,  is  God's 
majesty  offended  and  His  avenging  justice  provoked  against  the 
sinner.  But  among  the  punishments  which  the  just  and  holy  God 
inflicts  on  account  of  the  commission  of  sin,  one  of  the  most  severe 
consists  in  this  that  He  refuses  or  deservedly  withholds  special  and 
more  abundant  graces.  For  what  St.  Bernard  says  of  ingratitude, 
that  "it  is  like  unto  a  scorching  wind  which  dries  up  the  fountain 
of  divine  mercy,  the  stream  of  grace,  the  dew  of  heaven,"^  applies 
to  all  offences,  especially  to  mortal  sins:  and  these,  being  a  neglect 
and  abuse  of  grace,  are  acts  of  ingratitude  towards  God,  and,  there- 
fore, check  the  more  abundant  flow  of  graces  which  God  would 
otherwise  grant  to  prayer.  The  refusal  of  this  abundance  of  grace, 
so  necessary  for  frail  man  tainted  with  sin  to  enable  him  to  work  out 
his  salvation,  is  certainly  a  very  fatal  punishment.  For  without 
many  and  great  graces,  man  will,  alas!  as  is  usually  to  be  expected, 
remain  in  sin,  will  commit  sin  upon  sin,  and  dying  in  sin,  will  thus 
fall  into  eternal  perdition.  In  this  respect  the  Sacrifice  of  the  Mass 
exercises  its  propitiatory  power,  inasmuch  as  it  reconciles  the  Divine 
justice  and  averts  from  sinful  man  the  severe  punishment  of  the 
withdrawal  of  the  abundant  hcl|  ^  of  grace.  —  But  if  by  means  of  the 
propitiatory  power  of  the  Mass,  the  demands  of  Divine  justice  are 
satisfied  and  the  obstacle  removed  that  prevented  the  free  and  full 
flow  of  graces  from  the  fountains  of  the  Saviour,  then,  furthermore, 
as  a  Sacrifice  of  petition  the  Mass  can  obtain  from  the  Divine  mercy 
and  liberality  powerful  aids  of  grace,  to  enable  sinful  man  to  bring 
forth  worthy  fruits  of  penance,  to  be  converted  and  restored  to  the 
life  of  grace.  —  The  reconciliation,  by  virtue  of  the  satisfaction  of 
Christ,  of  the  irritated  and  avenging  justice  of  God  must,  therefore, 
precede,  that  is,  previously  remove  the  obstacles  and  prepare  the 
way,  so  that  the  Divine  goodness,  through  Christ's  merits  and  me- 
diation, maybe  moved  to  impart  those  graces  which  lead  man  again 
to  the  path  of  salvation  and  virtue.  Accordingly,  the  Mass  con- 
tributes indirectly  as  a  propitiatory  sacrifice,  and  directly  as  a  sacri- 
fice of  petition,  to  the  effectual  acquirement  of  the  implored  grace  of 
conversion.^ 

^  Hujus  sacrificii  oblatione  placatus  Dominus  gratiam  et  donum  poenitentiae 
concedens,  crimina  et  peccata,  etiam  ingentia,  dimittit  (Trident,  sess.  22,  cap.  2). 

2  Ingratitude  inimica  est  animae,  exinanitio  meritorum,  virtutum  dispersio, 
beneficiorum  perditio.  lugratitudo  ventus  urens,  siccans  sibi  fontem  pietatis,  rorem 
misericordiae,  fluenta  gratiae  (S.  Bernard.  In  Cantica  serm.  51,  n.  6.) 

^  This  conception  of  the  subject  finds  also  a  support  in  the  authority  of  the 
liturgical  prayers;  compare,  for  example,  the  Secret.  Dom.  XIII.  post  Pent.:  Pro- 
10 


162  /.  Dogmatical  and  Ascetical  Part. 

This  atonement  is  produced  ex  opere  operato  by  the  offering 
of  the  Sacrifice  of  the  Mass,  but  only  in  a  more  or  less  limited 
measure,  dependent  cliiefly  on  the  will  of  God,  but  likewise  on  the 
disposition  of  the  sinner.  In  how  far  God's  justice  is  placated  by 
a  single  Mass,  and  to  what  extent  the  punishment  of  the  withdrawal 
of  abundant  graces  is  removed,  we  know  not;  for  all  this  depends 
upon  the  free  ordinance  of  God,  as  well  as  upon  the  number  and 
gravity  of  the  sins  to  be  atoned  for.  —  Hence  it  follows  that  it  is 
not  alone  useful,  but  often  necessary  to  offer  Holy  Mass  rej^eatedly 
for  the  same  intentions  and  for  the  same  persons,  in  order  that  full 
satisfaction  may  be  made  to  God,  and  that  the  unhallowed  obstacle 
to  the  plentiful  outpouring  of  the  Divine  goodness  and  liberality  may 
be  entirely  removed.  —  When  the  Divine  justice  has  been  appeased 
by  the  Mass,  then  God  is  again  disposed  to  impart  abundant  grace, 
which  in  punishment  of  sin  He  had  previously  withdrawn.  In  other 
words,  there  is  no  further  obstacle  to  the  impetratory  power  of  the 
Mass  of  drawing  down  abundant  graces  of  conversion  into  the  soul 
that  is  in  the  state  of  mortal  sin.  These  graces  are  not  always 
immediately  granted,  but  in  God's  own  time  and  at  His  pleasure. 
However,  the  sinner  must  on  his  part  dispose  himself  to  receive 
them,  and  must  freely  co-operate  with  the  graces  bestowed.  Should 
he  neglect  to  do  this,  they  remain  without  effect,  and  no  real  repent- 
ance and  forgiveness  of  sin  follow.  Consequently,  however  capable 
and  efficacious  the  Sacrifice  of  the  Mass  may  be  to  move  God  to  dis- 
pense greater  and  often  extraordinary  graces,^  yet  the  actual  con- 
version and  restoration  of  the  person  to  the  state  of  grace  may, 
through  the  fault  of  the  individual,  result  in  complete  failure.  Hence 
the  Church  teaches  that  *^by  the  Sacrifice  of  the  Mass  we  obtain 
mercy  and  grace  in  due  time,  when  we  draw  near  to  God  with  a 
sincere  heart  and  perfect  faith,  with  fear  and  reverence,  with  com- 
punction and  repentance."^ 

b)  By  the  Sacrifice  of  the  Mass,  the  fruits  of  the  death  of  Christ 
are  also  applied  "unto  the  remission  of  those  sins  of  which  we  are 
daily  guilty,"^  among  which  are  chiefly  to  be  understood  venial 
sins.  Only  a  few  theologians  have  affirmed  that  the  offering  of  the 
Sacrifice  suffices  of  itself  to  efface  directly  smaller  sins  and  trans- 
gressions; the  common  and  correct  opinion  maintains  that  venial 
sins  are  also,  like  mortal  sins,  effaced  only  indirectly  by  the  salutary 
efficacy  of  the  Sacrific;*  for  sentiments  of  sorrow  and  penance  are 


pitiare,  Domine,   popiilo  tuo,  propitiare  nmneribus:  ut  hac  ohXaWon^  placatiis  et 
indulgentiam  nobis  tribuas  et  postulata  concedas. 

^  Oblationibiis  nostris,  quaesunius  Domine,  placare  susceptis:  et  ad  te  nostras 
etiam  rebelles  compelle  propitiiis  voluntates  (vSecreta  in  Sabb.  post  Dom.  IV. 
Quadragesimae) . 

2  Trident,  sess.  22,  cap.  2. 

3  Trident,  sess.  22,  cap.  1. 

*  Dubitatur,  an  virtute  hujus  sacrificii  possit  hnmediate  liaberi  remissio  pec- 
caturum  venialium.     Communis  sententia  negate  quam  sequitur  Suarez  et  Vasquez 


20.   The  Holy  Mass  —  a  Sacrifice  of  Propitiation.  1()3 

required  to  effect  the  remission  of  venial  sins.  —  Also  smaller  faults, 
infidelities  and  negligences  disp)lease  God,  excite  His  disfavor  and 
prevent  a  more  abundant  bestowal  of  His  grace.  This  obstacle  must 
first  be  removed  by  the  atoning  efficacy  of  the  Mass,  that  God  may 
allow  Himself  to  be  moved  to  awaken  in  us  by  special  graces  that 
devout,  contrite  and  penitential  sentiment  which  —  with  or  without 
the  reception  of  the  sacrament  of  penance  —  is  required,  and  which 
suffices  to  efface  venial  sins.  But  we  should  here  especially  bear  in 
mind,  that  even  venial  sins,  if  frequently  and  deliberately  com- 
mitted, besides  other  evil  effects  following  them,  prevent  the  recep- 
tion of  many  favors  and  graces  which  God's  bounty  has  in  reserve 
for  the  just,  who  thereby  become  weaker  and  run  great  risk,  during 
some  violent  temptation,  of  plunging  into  the  abyss  of  mortal  sin. 
Frail  man,  therefore,  for  this  very  reason,  too,  has  great  need  of  a 
perpetual  propitiatory  sacrifice,  in  order  that  God  may  not  in  just 
punishment  for  his  venial  sins  refuse  unto  him  the  abundant  graces 
he  so  much  needs  in  order  to  be  preserved  from  the  greatest  of  all 
evils  —  mortal  sin.  To  assist  at  Mass  or  to  have  it  celebrated  for 
our  intention,  is  assuredly  one  of  the  most  available  means  to  obtain 
in  plenteous  measure  the  pardon  of  venial  sins  and  imperfections. 

c)  As  a  Sacrifice  of  propitiation  the  j\Iass  has  especially  the 
power  of  satisfying  for  those  temporal  punishments  which,  after  the 
pardon  of  mortal  or  venial  sins,  w^ould  otherwise  have  to  be  under- 
gone either  in  this  world  or  in  purgatory.^  The  Eucharistic  Sacri- 
fice is  offered  for  the  living  as  w^ell  as  for  the  dead  for  the  remission 
of  the  temporal  punishment  still  due  to  sin.  But  while  it  effects  the 
pardon  of  sin  only  indirectly,  the  Sacrifice  directly  cancels  the 
temporal  punishment  of  sin,  and  so  cancels  it  by  the  vicarious  pay- 
ment (j^er  modum  solutionis)  from  out  of  the  treasure  of  merit  and 
satisfaction  that  Christ  acquired  for  us  upon  the  Cross. ^  By  His  in- 
finitely bitter  passion  and  death,  our  Saviour  on  Calvary  cancelled 
the  penal  debts  of  all  men;  the  ransom  there  paid  He  Himself  now 
presents  upon  the  altar  to  His  Heavenly  Father  for  the  living  and 
the  dead,  that  they  may  be  released  from  their  justly  merited  punish- 
ment. For  upon  Golgotha  Christ  bore  our  sorrows  and  the  chastise- 
ment of  our  peace  was  placed  upon  Him  (Is.  53);  there  He  w^as 

cum  aliis  recentioribus,  quam  ego  etiam  veram  existimo  (Lugo  disp.  19,  sect.  9, 
n.  152).  This  view  must  be  adhered  to,  if  we  admit  the  more  probable  opinion, 
that  in  the  present  order  of  salvation  no  venial  sin  is  pardoned  to  the  just  without 
a  simultaneous  increase  of  sanctifying  grace ;  for  the  Mass  cannot  directly  effect 
the  infusion  of  sanctifying  grace.     (Cf.  Suarez  disp.  79,  sect.  4 — 5.) 

^  Sacrificium  Missae  ex  sua  institutione  habet  valorem  et  vim  satisfactivam 
ad  remittendam  ex  opere  operato  aliquam  poenam  temporalem  debitam  pro  peccatis 
mortalibus  et  venialibus  jam  remissis  fidelium  vivorum  et  defunctorum.  Ita  omnes 
orthodoxi  (Sporer,  Theol.  sacram.  P.  2,  cap.  4,  sect.  2,  §  2). 

2  Immediate  remittit  sacrificium  poenam  peccatis  debitam,  nimirum  per 
modum  solutionis  jam  pro  nobis  factae  in  cruce  et  nobis  per  sacrificium  applicatae, 
in  subject©  tamen  capaci,  nimirum  constituto  in  gratia  (Sporer  1.  c). 


164  /.   Dogmatical  and  Ascetical  Part. 

overwhelmed  with  shame  and  bitterness,  bruised  with  pain  and  tor- 
ture, that  we  guilty  men  might  not  be  visited  and  humbled  under 
the  chastising  rod  of  Divine  Justice.  This  remission  of  punishment 
is  imparted  to  us,  inasmuch  as  Christ's  passion  is  placed  to  our 
account  and  applied  to  us,  that  is,  benefits  us. 

But  the  Holy  Mass  is  offered  not  merely  for  the  remission  of 
punishment,  but  also  as  a  satisfaction.  Temporal  punishment  still 
due  can  be  liquidated  in  a  twofold  manner:  a)  by  real,  personal 
satisfaction  {s atisf actio) ^  that  is,  by  the  performance  of  good  deeds, 
by  works  of  penance,  by  the  voluntary  and  patient  endurance  of  suf- 
fering, all  outweighing  or  equivalent  to  the  punishment  due,  thus 
meriting  its  remission;  ?>)  by  undergoing  the  punishment  itself  im- 
posed by  God  (satispassio).  The  possibility  of  meriting  and  of 
satisfying  in  a  strict  sense  ceases  with  death;  hence  the  holy  souls 
in  purgatory  can  only  suffer  enough,  that  is,  endure  their  punish- 
ment until  the  requirements  of  Divine  Justice  are  satisfied  and  the 
last  farthing  has  been  paid.  The  living,  on  the  contrary,  when  in 
the  state  of  grace,  can  by  prayer,  fasting,  alms  and  other  penitential 
works  satisfy  the  Divine  justice,  that  is,  merit  the  remission  of  those 
punishments  which  otherwise  they  would  be  obliged  to  undergo  in 
purgatory.  To  this  distinction  Holy  Church  appears  to  allude,  when 
she  says  that  the  Sacrifice  of  the  Mass  is  offered  *'for  punishments 
and  satisfactions"  {pro  poenis  et  satisfactionibus):  the  propitiatory 
virtue  of  the  Mass  supplies  for  the  punishment  otherwise  to  be  under- 
gone by  the  departed  {poena- satispassio)'^  but  for  the  living  the 
propitiatory  power  of  the  Sacrifice  supplies  principally  for  the  satis- 
faction to  be  rendered  {satisf actio).  For  both  it  removes  the  last 
impediment  to  their  entrance  into  heavenly  glory. 

If  those  for  whom  the  Mass  is  celebrated  are  susceptible  thereof, 
they  always  and  infallibly  receive  the  satisfactory  fruit  of  the  remis- 
sion of  punishment,  and  this  applies  not  only  to  the  living,  but  also 
to  the  dead.^  For  the  rest,  it  is  not  known  in  what  degree  and 
measure  this  punishment  is  each  time  cancelled;  but  it  is  certain 
that  the  punishment  due  is  not  always  entirely  and  completely 
removed  by  one  Mass:  for  this  complete  remission  not  unfrequently 
the  repeated  offering  of  the  Mass  is  required.  —  To  participate  in 
this  effect  of  the  Sacrifice,  the  state  of  grace  and  probably  also  the 
baptismal  character  of  the  recipient  are  necessarily  presupposed.  So 
long  as  one  is  in  the  state  of  mortal  sin  and  an  enemy  to  God,  no 
punishment  whatever,  not  even  the  least  temporal  ])unishment,  can 
be  remitted  him.  According  to  the  common  opinion  of  theologians, 
the  baptismal  character  is  not  only  an  essential  preliminary  condition 
for  the  valid  reception  of  the  other  Sacraments,  but  also  for  obtaining 
the  remission  of  temporal   punishment  by  means  of  the  Eucharistic 

1  Sacrificium  IMissae  remittit  poenain  peccatis  debitam  ex  opere  operafo,  lej^e 
infallibili,  adeo,  lit  fructus  hie  satisfactorius  de  lej^e  ordinaria  sit  infallihilis  idque 
noil  tantum  respectu  vivorum  capaciuni,  in  quo  omiies  Doctores  consentiuiit,  sed 
etiam  respectu  defunctorum  secundum  commuuem  Theoloj^oruin  senteutiam 
(Sporcr,  1.  c). 


20.   The  Holy  Mass  —  a  Sacrifice  of  Propitiation,  165 

Sacrifice  (ex  opere  operato).  If  tliis  opinion  be  correct,  then  all  the 
iinbaptized,  living  or  dead,  are  exckided  from  participation  in  the 
aforesaid  satisfactory  fruit  of  the  Mass.^  How  much  of  the  temporal 
punishment  is  remitted,  rests  wholly  in  the  divine  will  and  decree. 
According  to  the  well  grounded  opinion  of  many  theologians, ^  there 
is  so  much  the  more  of  their  punishment  remitted  unto  the  living, 
as  they  are  the  better  disposed,  that  is,  the  more  fervently  they,  by 
acts  of  penance,  contrition,  humility,  submission  to  God  and  other 
virtues,  render  themselves  worthy  of  the  divine  clemency  and  com- 
passion.^ The  holy  souls  are  at  all  times  disposed  for  the  obtaining 
of  this  fruit;  God's  wisdom,  justice  and  mercy,  however,  determine 
to  what  extent  the  Mass  shall  each  time  it  is  offered  diminish  or 
abridge  their  sufferings. 

As  a  propitiatory  Sacrifice  the  Mass  has,  therefore,  the  power 
and,  in  consequence  of  the  ordinance  of  Christ,  has  for  object  directly 
and  infallibly  —  that  is,  in  the  strictest  sense  ex  opere  operato  — 
to  cancel  temporal  punishment.  But  it  can  also  as  a  Sacrifice  of 
petition  bring  about  the  remission  of  this  punishment.  This  is  done, 
moreover,  when  by  way  of  petition  it  obtains  assistance  and  strength 
for  performing  penitential  works,  by  which  we  can  satisfy  the 
Divine  Majesty  and  merit  the  remission  of  punishment.  —  According 
to  a  tenable  and  pious  opinion,  the  Mass  can  also  by  way  of  petition 
directly  obtain  from  the  Divine  goodness  and  mercy  a  gracious 
remission  of  punishment.^  At  least  the  intention  and  practice  of  the 
Church  seem  to  be  in  favor  of  this  opinion,  namely,  that  in  this 
way  we  may  by  prayer  and  sacrifice  implore  and  obtain  the  remission 
of  merited  punishment.  Were  this  denied,  it  would  be  difhcult  to 
explain  satisfactorily  many  prayers  in  the  Breviary  and  in  Masses 
for  the  dead.^  Thus  the  Church  implores  that  the  suffering  souls 
*'may  obtain  by  pious  supplications  {p'lis  suppUcatlonihtis)  the  par- 

^  Quod  fructus  satisfactionis  ex  opere  operato  non  communicetur  ejusmodi 
personis  (i.  e.  non  baptizatis  vel  catechumenis),  concors  est  theologorum  sententia 
(Lugo  disp.  19,  sect.  10,  n.  166), 

2     Cfr.  Lugo  L  c.  n.  200  sq.  —  Pasqualigo,  De  sacrif.  N.  L.  tr.  1,  q.  76. 

2  Quamvis  haec  oblatio  ex  sui  quantitate  sujfficiat  ad  satisfaciendum  pro  omni 
poena,  tamen  fit  satisfactoria  illis  pro  quibus  offertur  vel  etiam  offerentibus  secun- 
dum qtiantitate^n  stiae  devotionis  et  non  pro  tota  poena  (S.  Thom.  3,  q.  79,  a.  5). 

^  Hoc  dubium  tractat  late  Suarez ;  allegatis  utrinque  rationibus  dicit  posse 
pie  sustineri  partem  affirmanteni,  quam  ego  etiam  veram  existimo  (Lugo  disp.  19, 
sect.  9,  n.  158). 

^  Quaestio  haec  est  generalis  ad  omnes  orationes,  utrum  scilicet  praeter  satis- 
factionem  ex  se  respondentem  oratioui,  ut  estboiium  opus,  aliquid  etiam  respondeat 
de  remissione  poenae,  eo  quod  a  Deo  petatur  remissio :  de  ea  egi  in  materia  de 
suffragiis  et  in  affirmantem  opinionem  consensi  illamque  probavi,  quia  Ecclesia 
videtur  id  omnino  suppouere  ut  certum ;  ea  enim  ratione  in  Sacro  pro  defuuctis 
habet  speciales  orationes  petentes  pro  illis  earn  remissionem.  Si  autem  oratio  qua 
oratio  non  extingueret  immediate  poenam,  sed  quatenus  est  opus  poeuale  et 
bonum,  non  esseut  illae  orationes  utiles  ad  effectuni,  quern  Kcclesia  intendit 
(Arriaga,  De  Eucbar.  disp.  51,  sect.  3). 


166  /.    Dogmatical  and  Ascetical  Part. 

don  which  they  have  always  desired."  And  she  has  recourse  to  the 
clemency  of  God,  that  they  who  have  departed  from  this  transitory 
life  may,  *'by  the  intercession  of  the  ever  blessed  Virgin  and  all  His 
Saints  (heata  Maria  semper  Virgine  intercedeute  cum  omyiibus  Sanc- 
tis tuis),  arrive  at  the  enjoyment  of  eternal  beatitude."  ^ 

d)  Finally,  it  is  to  be  attributed  to  the  continual  celebration 
and  propitiatory  virtue  of  the  Holy  Sacrifice  that  so  many  well 
merited  punishments  of  God  are  delayed  or  even  averted  from  entire 
countries  and  peoples,  yea,  even  from  the  whole  world.  —  The 
multiplicity  of  sin  and  of  enormous  crimes  frequently  provokes  the 
divine  justice  to  mete  out  without  delay  extraordinary  punishments 
on  men,  and  to  send  fearful  visitations  on  a  godless  and  immoral 
world.  But  when  the  lyord  is  appeased.  He  withdraws  His  threaten- 
inor  or  chastisino:  hand.  *'The  men  of  Nineve  believed  in  God  and 
they  proclaimed  a  fast  and  put  on  sackcloth  from  the  greatest  to  the 
least.  And  God  vSaw  their  works  and  had  mercy  with  regard  to  the 
evil,  which  He  had  said  that  He  would  do  to  them,  and  He  did  it 
not"  (Jon.  3).  When  Solomon  had  built  the  Temple,  the  Lord 
said  to  him:  "I  have  heard  thy  prayer,  and  I  have  chosen  this  place 
to  INIyself  for  a  house  of  sacrifice.  If  I  shut  up  heaven,  and  there 
fall  no  rain,  or  if  I  give  orders,  and  command  the  locust  to  devour 
the  land,  or  if  I  send  pestilence  among  My  people,  and  My  people, 
upon  whom  INIy  name  is  called,  being  converted,  shall  make  suppli- 
cation to  Me,  and  seek  out  My  face,  and  do  penance  for  their  most 
wicked  ways;  then  will  I  hear  from  heaven  and  will  forgive  their 
sins  and  will  heal  their  land"  (2  Paralip.  7,  12-14).  The  severity 
of  the  Divine  Judge  and  Avenger  has  often  been  displayed  in  a  ter- 
rible and  frightful  manner  in  the  Old  Law.  If  now  the  highly 
favored  Christian  peoples  are,  for  the  most  part,  spared  such  fearful 
visitations,  is  it  perhaps  because  they  do  not  commit  such  grievous 
crimes?  Assuredly  not !  For  behold  how  the  w^orld  is  inundated 
with  works  of  darkness  and  of  the  flesh  !  With  frightful  fertility 
the  poisonous  weeds  of  sin  sprout  out  and  grow  luxuriantly  through- 
out the  earth.  Ever  longer  and  darker  does  the  night  of  unbelief 
and  of  error  cast  its  dismal  shadow.  Incalculable  is  the  number  of 
the  enemies  of  the  Cross  of  Christ,  who  by  wallowing  in  the  mire  of 
sensuality  and  lust,  trample  under  foot  the  Precious  Blood  of  their 
redemption.  The  anti -Christian  host  assail  always  more  and  more 
audaciously  the  rock  of  Peter :  and  in  many  ways  the  abomination 
of  desolation  dwells  in  the  holy  place.  Is  not  the  earth  fairly  crushed 
under  the  burthen  of  crime?  Is  not  the  measure  of  sin  filled  up? 
Is  not  the  world  fallen  away  and  estranged  from  God  ripe  for  judgment? 
Why  does  not  the  Almighty  arm  all  creatures  against  those  whose 
wickedness  and  arrogance  has  reached  its  climax,  in  order  to  destroy 


'  Oratio  duobus  niodis  juvat  defunctorum  aninias:  uiio  iiiodo,  ut  est  opus 
quoddam  poenale  et  lahoriosiim  .  .  .  ,  alio  modo  ut  est  ivi/>r/r(i/on'a,  quod  est  ipsi 
orationi  propriuni,  ciuoniodo  etiaui  Bentoruin  orationes  ])rosunt  nobis  et  animabus 
Purgatorii,  lictt  satisfactoriae  non  sinl  (Hellarm.  I)e  Purgat.  1.  2,  c.  16). 


W.   The  Holy  Mass  —  a  Sacrifice  of  Propitiation,  167 

them  in  His  wrath?  (Wisdom  5,  18;  Ps.  93,  23.)  How  can  the 
infinitely  holy  eye  of  God  behold  such  godlessness,  brook  such  im- 
morality, without  sending  fire  and  sulphur  from  heaven,  or  opening 
the  fountains  of  the  abyss  to  destroy,  from  the  face  of  the  earth, 
man  whom  He  created  ?  (Gen.  6,  5-7.)  Why  does  the  j\Iost  High 
deal  so  leniently  and  so  tenderly  with  a  world  steeped  in  sensuality, 
avarice  and  pride?  .Why  are  the  riches  of  God's  goodness  and  long- 
animity not  exhausted,  and  why  does  He  grant  to  the  sinner  so  long 
a  respite  of  grace  for  penance  and  amendment  of  life  ?  For  this 
favor  the  world  is  principally  indebted  to  the  propitiatory  Sacrifice, 
which  is  offered  daily  and  hourly  upon  thousands  of  altars  for  our 
salvation  and  for  that  of  the  whole  world  (j)ro  nostra  totlusqiie  miindi 
salute).  The  voice  of  the  Blood  of  Jesus  offered  in  sacrifice  cries 
without  intermission  loudly  and  powerfully  to  Heaven  —  not  for 
vengeance,  as  did  the  blood  of  Abel,  but  for  pardon,  grace  and  mercy 
in  behalf  of  sinful  man.  —  "Look  upon  the  rainbow,  and  bless  Him 
that  formed  it ;  it  is  very  beautiful  in  its  brightness.  It  encom- 
passeth  the  heaven  about  with  the  circle  of  its  glory;  the  hands  of 
the  Most  High  have  displayed  it"  (Ecclus.  43,  12-13).  This  mag- 
nificent vari-colored  arch,  which  unites  heaven  and  earth,  is  a  sign 
and  pledge  of  the  eternal  covenant  of  peace  that  God  formed  with 
man.  "When  I"  —  thus  saith  the  Lord  —  "shall  cover  the  sky 
with  clouds,  my  bow  shall  appear  in  the  clouds,  and  I  shall  see  it, 
and  shall  remember  the  everlasting  covenant,  that  was  made  between 
God  and  every  living  soul  of  all  flesh  which  is  upon  the  earth' ' 
(Gen.  9,  14,  16).  The  rainbow  symbolizes  the  Incarnate  Son  of 
God  who,  as  Mediator  between  Heaven  and  earth,  established  peace. 
When  the  Heavenly  Father  beholds  the  Blood  of  His  well-beloved 
Son  which,  from  the  rising  of  the  sun  to  the  going  down  thereof, 
sparkles  and  glistens  in  a  thousand  chalices,  then  all  the  dark  clouds 
of  His  threatening  judgments  vanish,  and  the  serene  rays  of  His 
gracious  countenance  shine  out  again  on  the  world.  Therefore,  it  is 
by  Christ's  Blood  in  the  Mass  that  the  anger  of  God  is  daily  placated, 
the  vengeance  of  the  Divine  Judge  disarmed,  that  He  no  more  curses 
the  earth  on  account  of  man,  whose  mind  and  thoughts  are  prone  to 
evil  from  his  youth  (Gen.. 8,  21).  When  "this  Sacrifice  for  sins'* 
shall  be  no  longer  celebrated,  then  "there  remains  but  a  certain 
dreadful  expectation  of  judgement  and  the  rage  of  a  fire  which  shall 
coiisume  the  adversaries'*   (Heb.  10,  26-27). 

3.  The  atoning  virtue  and  fruit  of  the  Sacrifice  of  the  ]\Iass  is 
essentially  necessary  for  us,  as  in  many  things  we  all  offend  (James 
3,  2),  and,  consequently,  we  must  at  all  times  pray  for  the  pardon  of 
our  offences  (Matt.  6,  12).  — Before  we  venture,  by  means  of  the 
]\Iass  as  a  Sacrifice  of  petition,  to  present  our  desires  and  concerns 
before  the  throne  of  God,  we  should  strive,  by  means  of  the  ]\Iass  as 
a  Sacrifice  of  propitiation,  to  appease  God's  just  anger  for  our  sins, 
and  to  disperse  the  dark  threatening  clouds  of  His  countenance,  so 
that  He  turn  to  us  again  His  looks  of  clemencv  and  let  the  sun  of 


168  I.  Dogmatical  and  Ascetical  Part. 

His  love  again  shine  npon  us.  For  the  eyes  of  the  Lord  are  upon, 
the  just,  and  His  ears  are  inclined  unto  their  prayers  ;  whilst  His 
angry  look  is  upon  them  that  do  evil.  The  just  cry,  and  the  Lord 
hears  them  and  delivers  them  out  of  all  their  troubles  (Ps.  33,  16 — 
iS).  If  we  bear  this  in  mind,  we  shall  understand  wdiy  the  Church 
in  the  celebration  of  Mass,  and  especially  in  the  secret  collects,  so 
frequently  implores  the  Lord  for  reconciliation.^  She  does  not  weary, 
in  the  course  of  this  holy  action,  of  repeating  this  cry  for  reconcilia- 
tion, and  she  places  it  in  advance  of  the  petitions  for  the  grace  of 
God.  Thus  prays  the  Church,  because  she  well  knows  and  wishes 
to  impress  upon  her  children,  that  we  poor  men  laden  with  sins 
must,  before  all  things,  be  reconciled  to  God,  and,  by  turning  away 
the  scourges  of  His  anger,  be  made  worthy  to  participate  in  His 
manifold  blessings. 

How  necessary  for  us  is  a  perpetual  Sacrifice  of  propitiation  ! 
Upon  Golgotha  the  fountain  of  atonement  was  opened  ;  on  the  altar 
it  continues  to  flow  ;  therefrom  we  can  and  should  draw  its  waters, 
so  that  God  may  be  gracious  and  merciful  unto  us,  that  He  may  re- 
mit our  debt  and  punishment.  Is  there  a  greater  evil  than  sin  and 
its  fearful  punishments  ?  From  this  evil  we  can  free  ourselves  by 
means  of  the  Holy  Sacrifice  of  the  Mass;  *'for  God's  grace  in  Jesus's 
Blood  repairs  every  injury."  Precious  is  the  fruit  of  the  Kucharistic 
propitiatory  Sacrifice.  Let  us  remember  that  God's  holiness  and 
justice  are  equally  as  infinite  and  unfathomable  as  His  goo-dness  and 
mercy  ;  let  us  reflect  how  wicked  and  deserving  of  punishment  is 
every  sin,  even  the  least ;  let  us  represent  to  ourselves  how  long  and 
severe  are  the  pains  of  purgatory  ;  let  us  be  thoroughly  penetrated 
with  the  greatness  of  our  misery  and  weakness,  which  causes  us  to 
fall  so  easily  into  venial  sin,  thereby  burdening  ourselves  with  new 
debts  ;  let  us  consider  the  mystery  of  the  passion  and  the  propitiatory 
death  which  Christ  endured  out  of  love  for  us :  then  our  flesh  shall 
be  penetrated  with  a  salutary  fear  of  God's  inviolable  majesty,  and 
we  shall  tremble  at  the  severity  of  His  judgments  ;  then  we  shall  be 
cautious  and  always  upon  our  guard  to  avoid  even  slight  faults  ; 
then,  filled  with  the  spirit  and  fervor  of  penance,  we  shall  seek  ever 
more  and  more  to  purify  and  sanctify  ourselves ;  then  we  shall  sjoend 
carefully  and  gratefully  the  blessed  time  of  the  Holy  Sacrifice,  that 
we  may  ever  wash  again  our  garment  white  in  the  Blood  of  the 
Lamb.  How  immeasurably  great  is  the  goodness  and  kindness  of 
God,  in  making  it  so  easy  for  us  here  below  to  be  delivered  from  sin 
and  its  punishment,  to  the  end  that  after  death  we  may  speedily  be 
with  Christ ! 


^  Oblatis  placare  muneribus  ;  placare  humilitatis  nostrae  precibus  et  hostiis  ; 
cor\c^f)iQ  propilius ;  sacrificiis  pracsentibus />/rtrrt//^5  intende;  Kcclesiae  dona />;'^- 
pitiiis  intuere ;  hostias  placationis  offeriiiiiis ;  pyopilius  averte ;  esto  propitius 
plebi  tuae  ;  tua  propitius  dona  sanctifica  ;  a  cunctis  nos  reatibus  et  periciilis  pro- 
pitiatus  absolve;  respice  propitius  ad  munera  ;  liaec  hostia  salutaris  fiat  tuae  pro- 
piliatio  majestatis ;  custodi  Kcclesiam  tuam  propitiatione  perpetua  (Missale 
Roman.). 


21,   The  Holy  Mass  —  a  Sacrifice  of  Petition,  169 

Let  us  daily  seek  at  the  altar  the  efficacious  grace  of  an  earnest 
and  sincere  spirit  of  penance.  Let  us  faithfully  make  use  of  the 
great  Sacrifice  of  propitiation,  that  we  may  obtain  clear  light  to  com- 
prehend how  hateful,  hideous  and  ruinous  sin  is,  and  that  we  may 
possess  a  more  resohite  will,  in  order  eutirely  to  break  off  sinning 
and  wholly  to  rid  ourselves  of  sin.  As  often  as  the  Lamb  of  God, 
who  taketh  away  the  sins  of  the  w^orld,  is  offered  in  our  presence 
"for  the  remission  of  sin",  we  should  in  all  humility  acknowledge 
ourselves  guilty  and  deserving  of  punishment ;  then  we  ought  ar- 
dently to  implore  that  God  may,  out  of  regard  to  this  propitiatory 
Sacrifice,  fill  us  more  and  more  with  a  tranquil,  tender  and  per- 
manent sorrow  for  sin,  with  a  holy  and  wholesome  fear  of  sin,  with 
great  delicacy  of  conscience,  with  an  ineffable  uprightness  and  pur- 
ity of  heart.  By  means  of  w^orks  of  penance,  we  should  again  en- 
kindle the  ardor  of  our  first  fervor  in  the  divine  service.  For  does 
not  this  severe  admonition  of  the  Lord  apply  to  each  one  of  us : 
"I  have  somewhat  against  thee,  because  thou  hast  left  thy  first 
charity.  Be  mindful,  therefore,  from  whence  thou  art  fallen,  and 
do  penance  and  do  the  first  works"  (Apoc.  2,  4 — 5).  For  this  rea- 
son, in  the  Mass,  let  us  daily  mingle  our  tears  of  sorrow,  join  our 
penance  and  mortifications  with  the  Blood  of  Jesus  in  the  chalice, 
in  order  to  make  them  worthy  of  God's  acceptance  and  to  impart  to 
them  full  value  in  the  sight  of  God. 

21.     The  Holy  Mass  —  a  Sacrifice  of  Petition. 

Finally,  that  the  Mass  is  also  the  most  powerful  and  efficacious 
Sacrifice  of  impetration,  is  incontestably  clear  from  the  doctrine  and 
practice  of  the  Church.  She  has  declared  that  the  Holy  Mass  may 
not  only  be  offered  for  the  remission  of  sins  and  their  punishment, 
of  satisfaction  due,  "but  moreover  for  all  other  necessities,"  that  is, 
to  obtain  whatever  we  require  in  the  order  of  grace  and  salvation. 
A  rapid  glance  at  the  various  liturgies  suffices  to  convince  us  that 
the  Holy  Mass  has  always  and  everywhere  been  regarded  as  the  most 
efficacious  means  to  obtain  assistance  in  all  the  necessities  and  con- 
cerns of  life.  It  now  but  remains  for  us  to  explain  in  what  manner 
the  Holy  Mass  acts  and  what  it  effects  as  a  Sacrifice  of  petition. 

I.  As  a  Sacrifice  of  petition  the  Holy  Mass  produces  its  effects 
by  way  of  prayer  (j)er  modum  orationis  vel  impetrationis) \^  the 
offering  of  Mass  is,  namely,  essentially  prayer  or  actual  petition, 
and,  therefore,  proper  to  incline  the  heart  of  the  Heavenly  Father  to 
impart  to  us  the  riches  of  His  graces  and  blessings.  On  the  altar 
Jesus  Christ  as  High  Priest  offers  Himself  and  intercedes  in  our 
behalf,  by  presenting  and  offering  to  the  Eternal  Father  His  painful 
death  and  all  its  merits,  in  order  to  induce  Him  to  impart  His  gifts 
to  us.     From  this  aspect,  the  impetratory  fruit  of  the  Eucharistic 

^  Sicut  oratio  ex  se  et  ex  proprio  officio  irapetratoria  est,  sic  etiam  sacrificium, 
quod  est  qiiaedani  oratio,  ut  sic  dicam,  realis,  non  verbalis,  proprie  impetratorium. 
est  (Bellarm.  De  Missa  1.  2,  c.  4). 


170  I.   Dogmatical  and  Ascetical  Part. 

Sacrifice  originates  ex  opere  operato]  for  it  has  its  foundation  in  the 
celebration  of  the  Sacrifice,  in  the  acts  and  merits  of  Jesus  Christ, 
and  not  in  the  devotion  of  the  priest  celebrating  nor  of  the  faithful 
for  whom  it  is  offered. 

Do  the  impetratory  effects  follow  infallibly,  or  not?  This  ques- 
tion is  answered  in  various  ways,  but  the  difference  lies  more  in  the 
expression  than  in  the  matter  itself.  The  propitiatory  efficacy  of  the 
Mass  is  indeed  more  certain  than  the  impetratory;  but  the  latter  also 
can  be  called  infallible  —  namely,  when  all  the  requisite  conditions 
exist.  In  case  that  one  or  the  other  of  the  conditions  is  wanting, 
we  do  not  obtain  the  favors  desired.  —  Above  all,  it  is  requisite  that 
the  object  of  our  petition  be  conformable  to  the  will  of  God,  that  is, 
that  it  should  harmonize  with  the  divine  economy  and  the  super- 
natural order  of  salvation.^  And  frequently  this  is  not  the  case, 
inasmuch  as  the  faithful  endeavor  to  obtain  special  fruits  from  the 
Mass;  "for  we  know  not  what  we  should  pray  for  as  we  ought" 
(Rom.  8,  26).^  But  those  graces  which  our  Saviour  wills  to  bestow 
and  apply  to  us,  we  always  infallibly  obtain,  provided  we  place  no 
obstacle  in  the  way:  for  He  wills  to  procure  only  such  favors  for  us, 
as  God  is  disposed  to  grant  us.^  What  Christ  asks  in  our  behalf. 
He  always  obtains:  His  will  can  never  be  mifulfilled.  If  He  lives 
always  in  the  glory  of  the  Father,  to  intercede  for  us  :  how  much 
more  will  He,  in  His  character  and  office  of  "merciful  and  faithful 
High  Priest  of  God,"  employ  in  our  behalf  His  all-powerful  aid  at 
that  time  and  hour  when  He  is  mystically  immolated  as  a  victim 
upon  the  altar!  Then  will  He,  as  "in  the  days  of  His  flesh,"  send 
forth  prayer  and  supplication  to  God,  and  "because  of  His  reverence 
and  dignity  He  shall  be  heard"  (Heb.  5,  7).  Yea,  the  Father  al- 
ways hears  Him  (John  11,  42);  for  in  the  ]\Iass  Christ  always  offers 
anew  to  Him  the  price  of  His  divine-human  life,  His  Blood,  His 
w^ounds.  His  love,  His  obedience.  His  humility,  —  in  brief,  the 
whole  immeasurable  treasure  of  His  merits,  which  He  accumulated 
from  the  crib  to  the  Cross  :  should  not  the  Heavenly  Father,  on 
beholding  the  face  of  His  Christ  (Ps.  St,^  10),  for  His  sake  grant  us 
favors  and  bless  us  wnth  every  heavenly  blessing  ?  The  Lord  does 
not  pray  for  graces,  as  we  do;  He  has  full  claim  to  them,  since  He 
has  merited  them.  For  these  graces  are  so  much  the  more  the  out- 
pouring of  the  purest  goodness  and  mercy  of  the  Lord,  the  higher 
and  the  more  painful  the  price  wherewith  He  purchased  them  for  us 
so  undeserving  of  favor. 


^  Non  habemus  tie  ejusmodi  impetratione  promissioneni  absolutam  Dei,  sed 
taiitiim  conditionatam,  si  nodis,  quod  recte pctinius^  secunduin  divinae provide7itiae 
ordmationem,  dari  expediat  (vSporer,  Theol.  sacram.  P.  2,  cap.  4,  sect.  1,  §  2,  11.  238). 

2  Hence  the  Church  prays  God :  Ut  petentibus  desiderata  concedas,  fac  eos 
quae  tihi  sunt  placita,  postulare  (Orat.  Dom.  IX.  post  Pent.). 

2  Christus  non  offert  semper  in  ordine  ad  illos  cffectus,  quos  nos  desideramus 
obtinere,  sed  solum  in  ordine  ad  illos,  quos  Deus  decrevit  concedere  (Pas(|ualigo, 
De  sacrif.  N.  L.  tr.  1,  q.  133,  n.  20). 


21.    The  Holy  Mass  —  a  Sacrifice  of  Petition.  171 

In  order  to  obtain  a  superabundance  of  grace  from  God  through 
the  Eucharistic  Sacrifice,  the  Church,  the  priest  and  the  faithful 
offer  the  Mass,  joining  their  petitions  to  it.  Without  doubt  the  re- 
sult of  the  petitions  which  are  borne  and  supported  by  virtue  of  the 
Eucharistic  Sacrifice,  is  less  deceptive  than  that  of  a  simple  prayer. ^ 
For  at  the  altar  it  is  not  we  alone  who  cry  from  the  depths  of  our 
misery  and  poverty  to  the  throne  of  God,  but  it  is  Christ,  our  Head 
and  Mediator,  who  prays  and  offers  with  us  and  for  us.  Yea,  we  do 
not  merely  implore,  but  at  the  same  time  we  offer  to  the  Eternal 
Father  the  most  precious  of  gifts  —  the  Body  and  Blood  of  His  well- 
beloved  Son,  to  move  Him,  by  this  offering,  to  impart  to  us,  accord- 
ing to  the  extent  of  His  mercies,  all  manner  of  blessings.  Notwith- 
standing all  this,  the  grace  implored  is  sometimes  denied.  But  even 
in  this  case,  we  may  be  confident  that  the  Mass  has  not  been  alto- 
gether without  fruit  and  effect ;  in  place  of  the  gift  desired,  we  re- 
ceive another  which  is  better  and  more  profitable  for  us.  Though 
even  we  be  not  heard  according  to  our  desire,  yet  this  will  conduce 
to  our  salvation.  **The  Lord  either  gives  us  that  which  we  ask,  or 
He  bestows  something  else  which  He  knows  will  be  more  advanta- 
geous to  us."  ^  —  For  the  sacrificial  fruit  which,  according  to  our 
narrow-minded  views,  we  expect,  is  not  always  granted,  but  another 
more  suitable  is  given  to  us  ;  thus  God  does  not  always  give  the 
graces  of  the  Mass  at  the  time  we  desire  them,  but  at  auother  and 
better  moment,  when  it  pleases  Him.^  ^'Sonie  gifts  are  not  refused 
us,  but  granted  later  at  a  more  proper  time."*  If,  therefore,  we 
place  no  obstacle  in  the  way,  but  prepare  ourselves  worthily,  we  at 
all  times  obtain  some  salutary  fruit  by  reason  of  the  impetratory 
power  of  the  Sacrifice  of  the  Mass. 

2.  In  general,  it  may  be  said  that  the  Mass  as  a  Sacrifice  of 
petition  has  precisely  the  same  effects  as  prayer  :  ^  both  prayer  and 

1  Orationes  muneribus  conjunctae  multo  pluris  valent  ad  impetrandum  quam 
solitariae  et  sine  oblatione.  Cum  ergo  per  sacrificium  offeratur  Deo  muuus  ac- 
ceptissimum  et  hostia  gratissima,  consequenter  orationes  sacrificio  innixae  multo 
pluris  valent  ad  impetrandum.  Confirmatur,  quia  hoc  sacrificium  vim  habet  pla- 
caudi  Deum:  ergo  remoto  obice  divinae  indignationis  certum  est,  orationes  reddi 
majoris  efficaciae.  Requiritur  tamen  ad  hunc  impetrationis  effectum  oratio  seu 
petitio  expressa  vel  tacita  ipsius  offerentis  seu  celebrantis,  quia  non  dicimus  im- 
petrare  nisi  quod  petimus  (Quarti,  De  sacrific.  Miss,  quaest.  2,  punct.  6). 

2  Aut  dabit  quod  petimus  aut  quod  nobis  noverit  esse  utilius  (S.  Bernardus, 
In  Quadrag.  serm.  5). 

3  Quamvis  non  semper  obtineatur  id,  quod  petitur,  semper  tamen  obtinetur 
aliquid  vel  idem  alio  tempore  opportuno  vel  aliud  quid  et  prout  Deo  melius  visum 
fuerit.  Ut  notant  P.  P.  et  D.  D.  communiter  (Sporer,  Theol.  sacram.  P.  2,  cap.  4, 
sect.  2,  §  2). 

^  Quaedam  non  negantur,  sed  ut  congruo  dentur  tempore  differuntur  (S. 
August.  In  Joann.  tr.  102). 

^  Hoc  sacrificium  per  modum  impetrationis  potest  habere  eosdem  effectus, 
qui  habentur  per  orationem.  Quidquid  enim  Sacerdos  potest  pro  se  vel  aliis  im- 
petrare  per  orationem  extra  sacrificium  Missae,  potest  faciliiis  multo  impetrare 


172  I.  Dogmatical  and  Ascetical  Part, 

Sacrifice  can  obtain  all  gifts  for  ns  and  avert  from  us  every  evil.  — 
The  object  of  a  prayer  of  petition  may  also  be  the  fruit  of  the  petition 
of  the  Eucharistic  Sacrifice,  provided  it  directly  or  indirectly  pro- 
motes God's  honor  and  is  beneficial  to  our  salvation.  It  is  chiefly 
through  the  channel  of  the  Mass,  that  there  flow  to  us  supernatural 
or  spiritual  gifts,  appertaining  to  the  order  of  grace  ;  natural  and 
temporal  gifts,  whether  something  spiritual  for  the  soul  or  something 
material  for  the  body,  can  be  petitioned  for  and  obtained  only  rel- 
atively to  eternal  salvation  and  subordinately  to  our  final  end.  ^ 

The  Sacrifice  of  the  Mass  draws  down  upon  the  soul  the  light 
and  the  dew  of  Heaven,  so  that  all  the  fruits  of  the  Holy  Ghost  — 
* 'charity,  joy,  peace,  patience,  benignity,  goodness,  longanimity, 
mildness,  faith,  modesty,  continency,  chastity''  (Gal.  5,  22 — 23) 
therein  attain  their  most  beautiful  bloom  and  ripeness.  The  Mass 
obtains  grace,  strength  and  courage  to  perform  good  works,  to  over- 
come the  flesh  and  its  concupiscence,  to  despise  the  world  with  its 
allurements  and  threats,  to  resist  the  attacks  of  Satan,  to  endure  not 
only  patiently,  but  with  joy  and  thanksgiving  to  God,  the  hardships 
and  troubles,  the  sufferings  and  evils  of  this  life,  to  fight  the  good 
fight,  to  finish  our  course  and  to  persevere  in  the  way  salvation  unto 
the  end,  and  thus  to  bear  off  the  crown  of  life  and  of  eternal  glory. '^ 

But  not  only  treasures  of  grace,  not  only  supernatural  and  im- 
perishable riches,  but  temporal  benefits  and  blessings  also  flow  unto 
us  from  the  Holy  Mass.  But  as  we  know  not  which  may  the  more 
surely  lead  to  the  possession  of  heaven,  fortune  or  misfortune,  joy 
or  sorrow,  health  or  sickness,  a  long  or  a  short  life,  we  ought  to 
address  such  petitions  to  God  only  conditionally,  submitting  our  will 
to  His  paternal  wisdom  and  goodness.      "Commit  thy  way  to  the 


per  orationem  conjunctam  cum  sacrificio  Missae  (Becanus,  Summ.   tlieol.  schol., 
p.  3,  tr.  2,  c.  25,  q.  13). 

1  Cf.  the  Orationes  diversae  in  the  Missal ;  e.  g.,  Da  nobis,  quaesiimus  Do- 
mine,  piae  supplicationis  effectum,  ^t  fatnein  propitiatus  averte:  ut  viortaliuni 
corda  cognoscant,  et  te  indignaute  talia  flagella  prodire,  et  te  miserante  cessare.  — 
Deus  in  quo  vivimus,  movemur  etsumus:  pluviam  nobis  tribue  coiigruentem;  ut 
praesentibus  subsidiis  sufficienter  adjuti  sempiterna  fiducialius  appetamus. 

2  Alter  hujus  sacrificii  pretiosissimus  effectus  est,  gratiae  omniumque  virtu- 
tum  infusarum  in  iis,  pro  quibus  offertur,  augnientum,  uon  quod  homiue  nihil 
operante,  dum  Sacrum  pro  ipso  fiat,  gratia  eidem  augeatur  (hie  enim  sacrameuto- 
rum  digne  perceptorum  proprius  effectus  est),  sed  quod  per  illud  Deus  magna  auxi- 
lia  communicet  et  sanctas  potentesque  det  inspirationes  aiiimabus,  pro  quibus  id 
offertur,  per  quas  inspirationes  et  auxilia  excitantur  et  animantur  ad  resisteudum 
tentationibus,  ad  exerceudas  virtutes  et  ad  facienda  poeniteutiae,  misericordiae 
humilitatisque  opera,  et  ad  vitae  hujus  calamitates  ac  niiserias,  homiuum  persecu- 
tiones,  niorbos  et  dolores,  quos  Deus  imniittit,  majore  cum  resignatione,  patientia 
ac  couformitate  cum  divina  voluntate  tolerandos.  Kt  sic  homo  mirabiles  in  gratia, 
virtutibus  infusis  et  donis  Spiritus  Sancti  progressus  facit  atque  etiam  pretiosissi- 
mum  pcrseverantiae  donum  acquirit,  qui  alius  divinissimus  est  effectus,  quern  hoc 
dignissimum  sacrificium  operatur  in  iis,  qui  diligenter  ac  devote  favoribus  per  id 
communicari  solitis  utuntur  (Arias,  Thesaur.  inexhaust.  I,  tr.  4,  cap.  8). 


21.   The  Holy  Mass  —  a  Sacrifice  of  Petition.  173 

Lord  and  trust  in  Him,  and  He  will  do  it"  (Ps.  36,  5).  You  desire 
by  means  of  the  IMass  to  obtain  restoration  to  health,  but  instead  our 
Lord  gives  you  the  gift  of  patience  and  detachment  from  what  is 
earthly  ;  is  not  this  a  more  precious  gift  ?  In  the  Missal  we  find 
different  prayers,  prayers  for  assistance,  for  safety  in  dangers,  for 
deliverance  from  suffering  and  tribulation  ;  in  these  prayers,  the 
Church  reveals  at  the  same  time  the  spirit  in  which  she  prays,  sub- 
ordinating the  temporal  and  earthly  to  the  eternal  and  heavenly.  ^ 

These  impetratory  fruits  of  the  Mass  are  the  more  bountifully 
imparted  to  us,  the  more  our  hearts  are  open  to  them,  the  more 
worthy  they  are  disposed  to  receive  tliem;^  therefore  w^e  should 
prepare  our  hearts  to  receive  them  by  a  purification  of  our  interior 
by  penance,  by  withdrawing  our  affections  from  earthly  things  and 
by  inflaming  our  desires  for  heavenly  goods. 

3.  The  dangers  and  conflicts  of  our  earthly  pilgrimage  are 
manifold.  Man's  needs  are  many,  his  poverty  is  great.  Yet,  behold ! 
all  they  that  are  weary  and  heavily  laden  find  at  the  altar  refresh- 
ment, security  and  assistance  in  all  the  necessities  of  soul  and  body. 
The  Holy  Mass  is  an  ocean  of  all  grace  :  why,  then,  should  any  one 
go  from  it  in  want  ?  It  is  an  inexhaustible  fountain  of  blessings, 
from  whose  fulness  we  may,  as  much  as  we  can  and  according  to  our 
need,  draw  grace  upon  grace.  By  means  of  this  Sacrifice  we  have 
become  rich  in  all  things,  so  that  no  grace  is  wanting  to  us  ( i  Cor. 
I,  4 — 7).  Therefore,  ought  we  in  all  thankfulness  and  with  holy 
joy  make  use  of  the  inexhaustible  riches  of  divine  mercy,  presented 
to  us  on  the  altar  and  placed  at  our  disposal.  But  not  merely  earthly 
and  perishable  goods,  not  merely  "the  dew  of  heaven  and  the  fatness 
of  the  earth  and  abundance  of  corn  and  wine"  (Gen.  27,  28)  should 
we  endeavor  to  acquire,  but,  above  all,  \\q  should  strive  to  satisfy 
the  thirst  and  the  desire  for  supernatural  and  eternal  goods,  to  enrich 
ourselves  with  treasures  which  "neither  the  rust  nor  the  moth  doth 
consume,  and  where  thieves  do  not  break  through,  nor  steal"  (]Matt. 
6,  20).  Let  us  pray  for  that  which  truly  conduces  to  our  salvation 
and  happiness,  for  that  which  may  advance  the  kingdom  of  God 

1  Deus,  qui  in  omni  re  bonum  nostrum  vult,  virtute  hujus  sacrificii  liberal  eos, 
pro  quibus  offertur,  a  multis  malis  poenae,  quae  ipsorum  animabus  obessent,  et 
saepe  iisdem  temporalia bona  tuendae  vitae  statuique  christiano  necessaria  concedit, 
quando  scit  ea  ipsis  ad  bene  vivendum  Deoque  cum  majore  quiete  ac  stabilitate 
serviendum  profutura.  Atque  in  hoc  sensu  Ecclesia  in  communibus  suis  orationi- 
bus,  in  quibus  a  Deo  per  hujus  sacrificii  virtutem  pro  ipsis  fidelibus  petit  spiritua- 
lium  donorum  ac  divinarum  gratiarum  abundantiam,  postulat  etiam,  ut  eos  liberet 
a  temporalibus  periculis  et  damnis  et  a  persecutionibus  et  adversitatibus  utque 
illis  det  salutem  et  fructus  terrae.  Et  in  earum  multis  se  declarat,  in  quo  sensu 
haec  temporalia  petat,  dicens:  Da,  Domine,  famulis  tuis  salutem  mentis  et  cor- 
poris, ut  te  tota  virtute  diligant  et  quae  tibi  placita  sunt,  tota  dilectione  perficiant 

.  (Arias  1.  c.) 

2  Dicendum  est,  impetrationem  sacrificii  esse  magis  vel  minus  efficacem  juxta 
majorem  vel  minorem  dispositionem  illius,  cui  impetratur  (Pasqualigo,  De  sacrif. 
N.  I,,  tr.  I,  q.  87,  n.  5). 


174:  7.  Dogmatical  and  Ascetical  Part, 

within  and  around  lis.  "It  is'^  —  as  St.  Gregory  says —  "the 
Lord's  will,  that  we  love  Him  above  all  that  which  He  has  created, 
and  that  we  implore  Him  to  grant  us  eternal,  preferably  to  earthly, 
goods."  ^ 

Never  should  we  "separate  our  prayers  from  Jesus  Christ,  who 
prays  for  and  in  us,  and  unto  whom  we  pray;  He  prays  for  us  as  our 
High  Priest;  He  prays  in  us  as  our  Head;  we  pray  to  Him  as  our 
God."  '^  This  is  done  in  a  perfect  manner  during  the  celebration  of 
Holy  Mass.  Let  us,  therefore,  unite  our  petitions  and  supplications 
with  the  Sacrifice  and  the  mediation  of  Jesus  Christ.  For,  supported 
by  His  immolation  and  merits,  our  prayers  will  be  more  availing  and 
efficacious,  they  will  be  more  speedily  and  perfectly  answered.  But 
our  prayer  must  be  properly  made;  it  must  be  made  with  faith  and 
confidence,  with  humility  and  perseverance,  that  it  may  pierce  the 
clouds  and,  in  union  with  the  Eucharistic  Sacrifice,  ascend  to  the 
throne  of  the  ]\lost  High.  "Reflect  how  God  more  readily  hears  the 
prayers  of  the  priest  during  Holy  Mass  than  at  any  other  time.  He 
does  indeed  at  all  times  impart  His  graces,  as  often  as  they  are 
asked  of  Him  through  the  merits  of  Jesus  Christ,  but  during  ]\Iass 
He  dispenses  them  in  more  abundant  measure;  for  our  prayers  are 
then  accompanied  and  supj^orted  by  the  prayers  of  Jesus  Christ,  and 
they  acquire  through  His  intercession  an  incomparably  greater  effi- 
cacy, because  Jesus  is  the  High  Priest  who  offers  Himself  in  the  Mass 
to  obtain  grace  for  us.  The  time  of  the  celebration  of  Mass  is  the 
hour  in  which  our  Lord  sits  upon  that  throne  of  grace  to  which, 
according  to  the  counsel  of  the  Apostle,  w^e  should  draw  near  to  find 
mercy  and  help  in  all  our  necessities.  The  angels  too  look  forward 
to  the  time  of  Holy  Mass,  in  order  that  the  intercession  they  then 
make  for  us  may  be  more  availing  and  acceptable  before  God  ;  and 
what  we  do  not  obtain  during  Holy  ]\Iass,  we  can  {scarcely  expect  to 
be  granted  us  at  another  time"  (St.  Alphonsus  Liguori). 

4.  Thus  the  Holy  Sacrifice  of  the  ]\Iass  is  the  most  profound 
and  significant  expression  of  all  our  petitions  and  intercessions  in 
spiritual  and  temporal  concerns.  We  offer  it  when  weighed  down 
by  adversity  of  all  kinds,  imploring  therein  consolation  and  assist- 
ance from  Him  who  for  our  sake  imderwent  so  much  sorrow  and 
pain.  We  offer  it  when  the  Lord  in  His  just  anger,  provoked  by  our 
sins,  visits  us  with  His  chastisements,  strikes  our  fields  with  drouth, 
destroys  our  crops  by  rain  and  flood,  and  we  implore  from  His 
paternal  Goodness  that  He  wonld  in  due  season  give  to  our  lands 
needed  sunshine  and  rain.  When  the  Angel  of  Death  moves  amongst 
us  in  times  of  contagion,  we  offer  the  Holy  Mass,  imploring  therein 
of  the  Lord  of  life  and  death  that  He  would  stay  the  horrors  of  death. 
In  behalf  of  the  faithful  who  in  the  presence  of  God  and  of  the 


1  De  magis  Dominus  quam  ea  quae  condidit,  vult  amari,  aeterna  potius  quani 
terrena  postulari  (Moral.  1.  15,  c.  20). 

2  Orat  pro  nobis  ut  sacerdos  iioster;  oral  i?i  nobis  lit  caput  nostrum;   oratur 
a  nobis  ut  Deus  noster  (S.  Aug.  Knarrat.  in  Ps.  85  u.  1). 


22.    The  Participants  of  the  Fruits  of  the  Mass.  175 

Church  engage  in  the  sacred  bond  of  matrimony,  we  offer  the  Holy 
Sacrifice,  therein  imploring  for  them  the  grace  of  fidelity  and  love 
and  all  the  blessings  of  a  Christian  union  throughout  life  and  until 
death  shall  part  them.  We  offer  it  when  our  young  Levites  are 
chosen  for  the  service  of  the  altar  of  the  Lord  by  the  imposition  of 
hands ;  and  when  those  selected  from  among  the  priests  are  con- 
secrated to  the  office  of  chief  shepherd,  w^e  therein  implore  for  them 
the  assistance  of  the  great  Shepherd  of  souls  (i  Peter  2,  25),  that 
in  word  and  deed  they  may  be  good  shepherds  and  worthy  dispensers 
of  the  mysteries  of  God,  and  be  able  to  stand  in  judgment  on  the 
day  of  reckoning.  We  offer  it  for  our  brethren  whom  our  Lord  has 
called  from  this  world,  imploring  therein  from  the  Judge  of  the  liv- 
ing and  the  dead,  that  He  may  be  merciful  to  their  souls  and  grant 
them  eternal  rest.  We  offer  it  for  all  the  faithful,  that  God  may 
impart  to  them  grace  and  blessing  and  admit  them  to  the  eternal 
kingdom  of  heaven.      (Cf.  Geissel  I,  p.  460  et  seqq.) 

22.    The  Participants  of  the  Fruits  of  the  Mass. 

The  principal  purpose  of  the  Eucharistic  Sacrifice  is  to  render 
to  God  due  worship  of  adoration  and  thanksgiving,  of  propitiation 
and  petition  ;  ^  at  the  same  time,  it  is  also  offered  for  men  and  it 
benefits  them.  Among  the  effects  flowing  from  the  ]\Iass,  those 
graces,  those  spiritual  advantages  and  blessings,  those  temporal  gifts 
and  favors  which  God  bestows  by  reason  of  the  Sacrifice  offered,  are 
in  a  more  restricted  sense  called  sacrificial  fruits.  ^  As  a  rule,  the 
application  of  the  fruit  is  meant,  when  it  is  said  that  the  Mass  is 
offered  for  some  particular  person.  It  is  evident  that  herein  the  pro- 
pitiatory and  supplicatory  character  of  the  Mass  is  to  be  chiefly 
considered,  since,  as  a  Sacrifice  of  petition  and  propitiation,  it  pro- 
cures for  man  the  fulness  of  blessings  ;  considered,  therefore,  in  this 
twofold  character,  tte  Sacrifice  of  the  Mass  is  in  a  strict  sense  offered 

^  Sacrificium  Missae  principaliter  et  universaliter  semper  offerendum  est  ad 
finem  coleudi  Deum :  non  quidetn  semper  ad  solum  fiiiem  latreuticum,  sisteudo 
solum  in  intentione  coleudi  Deum  in  recognitionem  supremi  ejus  dominii,  in  actu 
signato,  absit ;  sed  simul  etiam.  ad  finem  eucharisticum,  impetratorium  et  satis- 
factorium.  Quemcuuque  enim  ex  his  finem  expresse  iutendas,  eo  ipso  etiam  im- 
plicite,  imo  in  ipso  actu  exercito  etiam  inteudis  et  exerces  cultum  diviuum  soli  Deo 
debitum.  An  non  etiam,  si  sacrificio  tuo  Deo  gratias  agis  pro  beueficiis  acceptis, 
supplicas  pro  nobis  accipiendis,  deprecaris  remissionem  peccatorum  :  in  actu  exer- 
cito et  ipso  facto  Deo  divinum  cultum  exhibes,  ejus  supremum  in  te  dominium, 
potestatem,  eminentiam  tuamque  humillimam  submissionem,  dependentiam,  indi- 
gentiam  contestaris  ?  Quis  enim  peccata  remittit  nisi  solus  Deus  ?  Quis  beneficia 
et  bona  salutaria  ad  ultimum  finem  aeternae  beatitudinis  conferre  potest  efficienter 
nisi  solus  Deus  ?  Laudandus  esses  et  laiidabilis  valde,  mi  sacerdos,  si  praedictos 
fines  omnes  semper  explicite  et  expresse  tJitenderes  et  bene  applicares  tanqtcani 
fidelis  dispensator  (Sporer,  Theol.  sacram.  P.  2,  cap.  5,  sect.  3,  §  1). 

2  Fructus  sacrificii  sunt  ipsa  bona,  quae  sacrificium  oblatum  vel  potius  ratione 
et  intuitu  sacrificii  oblati  motus  ipse  Deus  coufert  offerenti  et  iis  pro  quibus  offer- 
tur  (Sporer,  Theol.  sacram.  P.  2,  cap.  4,  sect.  2,  §  1). 


176  /.   Dogmatical  and  Ascetical  Part. 

for  the  needy.  ^  —  To  offer  Mass  for  some  one  may  be  nnderstood 
also  to  mean,  bnt  rarely,  to  offer  it  in  the  name  and  in  the  place  of 
another.  In  this  sense,  the  Mass  may  likewise,  in  so  far  as  it  is  a 
Sacrifice  of  adoration  and  thanksgiving,  be  offered  for,  i.  e.,  in  the 
place  of  others,  withont  any  sacrificial  frnits  being  especially  applied 
to  them  or  falling  to  their  share.  The  adoration  and  thanksgiving 
offered  to  God  by  Christ  in  the  Mass  is,  indeed,  beneficial  to  men 
also,  bnt  only  in  as  far  as  the  adoration  and  thanksgiving  of  the 
Kncharistic  Sacrifice  snpplies  for  the  defects  that  invariably  accom- 
pany their  imperfect  adoration  and  thanksgiving.  On  the  contrary, 
as  a  Sacrifice  of  propitiation  and  petition,  the  Mass  tends  in  quite  a 
different  manner  to  the  benefit  and  advantage  of  persons  for  whom 
it  is  offered  ;  for  by  its  propitiatory  and  impetratory  efficacy  it  pro- 
cures for  them  benefits  and  graces  of  all  kinds.  These  blessings 
accruing  to  man  we  have  in  view,  when  treating  of  participation  in 
the  fruits  of  the  Sacrifice  and  of  its  participants. 

We  have  previously  mentioned  the  different  sources  whence  the 
fruits  of  the  Mass  flow  and  descend  upon  man.  Here  we  shall 
chiefly  treat  of  the  participation  in  the  essential  sacrificial  fruit  (ex 
opere  operato)^  which  has  its  source  directly  from  Christ  as  the  Chief 
Priest.  This  principal  fruit  of  the  Sacrifice  is  shared  in  by  different 
participants  and  is  gained  by  them  in  different  ways.  Among  the 
complicated  questions  which  have  been  discussed  on  this  subject,  the 
following  one  occupies  the  first  place.  On  what  does  the  participa- 
tion in  the  designated  sacrificial  fruit  depend  —  and  wdio  then  par- 
ticipates therein  ?  Some"-^  hold  that  all  have  a  share  in  this  sacri- 
ficial fruit  who  in  any  manner  co-operate  in  the  Sacrifice  of  the 
Mass  —  whether  or  not  the  Mass  be  offered  for  them  ;  others,^  on 
the  contrary,  are  of  opinion,  and  justly,  that  the  Sacrifice  {ex  opere 
oper(ito)  benefits  persons  only  in  so  far  as  it  is  offered  for  them.*  In 
reality  both  conditions  usually  concur,  that  is,  it  is  always  at  least 
in  a  general  way  offered  for  those  who  themselves  offer  it  or  who 
offer  it  along  with  them  ;  thus  far  both  requisite  conditions,  there- 
fore, may  conduce  to  secure  said  sacrificial  fruit.  In  this  fruit  there 
share  the  entire  Church,  the  faithful  who  actually  take  part  in  the 
Mass,  the  celebrating  priest,  and  they  to  whom  the  priest  especially 
applies  the  fruit  of  the  Mass. 

I.  The  sacrificial  fruit,  which  falls  to  the  share  of  the  whole 
Church,  is  called  the  general  fruit  (fructns  grneralis  vel  generalissi- 
mas).  It  has  a  twofold  source:  first,  the  offering  of  Christ,  inas- 
much as  He  offers  Himself  for  the  Church  ;  and  then  the  offering  of 


'  Sacrificium  sub  hac  duplici  ratione  —  quatenus  propitiatorium  et  impetra- 
toriuin  est  —  fructuni  aliqueni  sen  effectuni  habere  potest  praeter  ii)suin  cuUiim,  et 
ideo  sub  his  rsii\on\hns proprie  offertur  pro  aliquo  (Suarez  disp.  78,  sect.  1,  n.  1). 

2  Suarez  disp.  79,  sect.  8. 

3  Pasqualigo,  De  sacrif.  N.  L.,  q.  57.  —  vStentrup,  Soteriologia,  th.  101. 

<  Kunharistia  effectuni  sacranieuti  habet  in  eo  qui  suniit,  effectum  autem  sacri- 
ficii  in  eo  qui  offgrt  vel  iu  his  pro  quibus  ojfcrlur  (vS.  Tliorn.  3,  q.  79,  a.  5). 


22.   The  Participants  of  the  Fruits  of  the  Mass.  177 

the  Church,  inasmuch  as  she  also  offers  the  Mass  herself  through 
the  priest  for  her  own  welfare.  Both  sources  flow  into  each  other 
and  pour  out  a  stream  of  blessings  throughout  the  Church  and  unto 
all  her  children. 

a)  Every  holy  Sacrifice  of  the  Mass  has  its  efficacy  and  advan- 
tage for  the  whole  Church  —  for  all  that  are  incorporated  in  the 
mystical  Body  of  Christ  and  still  need  to  be  assisted  by  grace,  whether 
they  be  numbered  among  the  living  or  the  dead.  And,  indeed,  in 
a  less  degree,  and  indirectly  at  least,  this  general  fruit  is  diffused, 
even  among  those  without  the  pale  of  the  Church,  who,  though  out 
of  it,  are  called  and  required  to  enter  or  return  into  its  bosom.  The 
chalice  of  the  Precious  Blood  rises  daily  from  the  altar  heavenward, 
in  order  that  all  men  may  come  to  the  knowledge  of  the  truth  and 
be  saved  (i  Tim.  2,  i — 4).  Jesus  Christ  is  the  Redeemer  of  the 
world  (John  3,  17);  for  He  shed  His  Blood  and  underwent  the  tor- 
ments of  the  Cross,  to  obtain  for  all  men  without  exception  the  for- 
giveness of  sin,  grace  and  eternal  happiness.  Without  intermission 
and  in  all  places  there  gushes  forth  and  flows  this  universal  well- 
spring  of  grace  and  of  salvation  of  the  Sacrifice  of  the  Cross  in  the 
Mass,  whose  blessings  benefit  the  entire  world.  It  is,  moreover,  to 
this  Holy  Sacrifice,  as  a  very  sun  of  grace,  that  these  words  of  the 
Psalmist  are  applicable  :  *'His  going  out  is  from  the  end  of  heaven 
—  and  his  circuit  even  to  the  end  thereof,  and  there  is  no  one  that 
can  hide  himself  from  the  heat'*  (Ps.  18,  7).  Yea,  unto  thousands 
of  hearts,  that  are  unaware  of  it,  there  radiate  from  the  altar  rays 
of  supernal  light,  to  enlighten  and  to  lead  back  the  stray  sheep  to 
Christ,  the  great  Shepherd  and  Bishop  of  souls  (i  Peter  2,  25),  into 
His  sheepfold,  to  the  maternal  home  of  the  one  true  Church,  in 
which  the  treasures  of  all  the  ways  of  grace  and  its  gifts  are  unfolded 
to  them  and  placed  at  their  disposal. 

Far  more  abundantly  and  more  richly  still,  certainly,  is  the 
blessing  of  the  Mass  poured  out  over  the  Church  militant  on  earth 
and  suffering  in  purgatory  ;  for  the  Mass  is,  by  the  will  and  institu- 
tion of  Christ,  the  property  of  the  Church.  It  is  for  the  welfare  and 
benefit  of  the  Church  that  the  daily  Sacrifice  was  instituted,  and  for 
this  end  it  is  principally  offered.  The  general  fruit  accruing  from 
the  Mass  is  applied,  in  the  first  place,  for  the  common  welfare  of 
the  Church,  that  is,  it  is  bestowed  on  the  Church  in  its  entirety,  in- 
asmuch as  the  Church  is  a  divine  work  and  institution,  the  kingdom 
and  Spouse  of  Christ.  With  His  heart's  blood  Christ  acquired  the 
Church  (Apoc.  20,  28);  upon  the  altar  He  continually  renews,  in  an 
unbloody  manner,  the  bloody  Sacrifice  of  Golgotha  for  His  Church, 
so  as  always  gloriously  to  present  her  —  without  spot  or  wrinkle, 
holy  and  immaculate  (Eph.  5,  25 — 27).  By  virtue  of  the  Blood  of 
the  Lamb  (Apoc.  12,  11),  that  daily  flows  in  the  chalice,  the  Church 
gains  the  victory  over  her  enemies,  and  invariably  comes  forth  trium- 
phant from  her  combat  with  the  gates  of  hell  and  the  anti-Christian 
powers  of  the  world.  In  the  Sacrifice  of  the  Altar,  Christ  comes 
11 


178  I.  Dogmatical  and  Ascetical  Part. 

forward  as  mediator  and  advocate  with  God  in  behalf  of  the  Church, 
to  sustain  and  exalt  her  in  all  her  necessities  and  tribulations,  to 
humble  her  enemies  and  put  them  to  confusion.  From  this  we  may 
conclude,  that  those  members  of  the  mystical  body  of  Christ  have  a 
particularly  large  share  in  this  universal  sacrificial  fruit,  who  chiefly 
contribute  to  the  common  weal  of  the  Church  —  namely,  the  pastors 
and  teachers  of  the  Church  (Pope,  bishops  and  priests).  It  behooves 
them  principally  to  promote  the  glory  and  holiness  of  the  Church  ; 
they  .stand  in  great  need  of  supernatural  light,  of  strength  and  en- 
durance, courageously  to  persevere  in  the  distressing  combats  wdiich 
they  are  almost  constantly  obliged  to  wage  in  behalf  of  the  flock  of 
Christ  which  is  confided  to  them,  for  the  unity  and  freedom,  for  the 
treasures  of  faith  and  grace  of  the  Catholic  Church.  The  guardians 
and  protectors  of  the  Spouse  of  Christ,  therefore,  experience,  in  the 
first  place,  the  salutary  influence  and  the  beneficent  eflects  of  the 
Eucharistic  Sacrifice  bestowed  on  them  in  order  that  they  may  ever 
prove  themselves  servants  of  God  by  much  patience  in  tribulation, 
in  necessities,  in  distresses,  in  stripes,  in  prisons,  in  watchings,  in 
weariness  ....  in  the  word  of  truth,  through  the  power  of  God,  by 
the  armor  of  justice  (2  Cor.  6,  4 — 13). 

In  what  this  fruit  of  the  Sacrifice  actually  consists,  and  whether 
it  extends  to  each  individual  member  of  the  Church,  cannot  be  posi- 
tively determined.  Some  theologians^  are  of  opinion  that  the  gen- 
eral sacrificial  fruit  includes  not  only  those  blessings  obtained  by 
way  of  petition,  but  also  a  satisfactory  eflect,  namely,  the  remission 
of  temporal  punishment  due  to  sin  —  and,  moreover,  a  remission 
more  or  less  abundantly  imparted  to  all  the  members  of  the  Church 
who  are  disposed  to  receive  it. 

b)  Christ,  the  invisible  Priest,  therefore,  continually  offers 
Himself  for  the  entire  Church  by  the  hands  and  through  the  ministry 
of  the  visible  priest.  The  latter,  at  the  same  time,  stands  at  the 
altar  in  the  name  and  by  the  commission  of  the  Church.  The  Church 
offers  and  prays  by  the  lips  of  the  priest  who,  in  every  Mass,  is  her 
delegate  and  mediator  with  God  for  all  her  children  upon  earth  and 
in  purgatory.  As  she,  the  holy  and  well-beloved  Spouse  of  Christ, 
is  ever  acceptable  to  God,  her  petitions,  especially  when  united  to 
the  Mass,  are  always  answered;  hence,  in  consideration  of  the  Sacri- 
fice and  prayer  of  the  Church,  the  Most  High  day  after  day  pours 
out  the  richest  blessings  upon  her  needy  children.  In  the  liturgical 
prayers  of  the  Mass,  mention  is  usually  made  of  those  gifts  aiul 
graces  which  the  Church  desires  to  obtain,  by  means  of  the  Mass, 
for  herself  in  general  or  for  individual  members  in  particular.  Thus, 
for  exam])le,  she  implores  the  Almighty  duriug  the  celebration  of 
Mass  for  the  grace  "that,   after  overcoming  all  attacks  and  errors. 


1  Valentia,  Comment,  theol.  IV,  disp.  6,  quaest.  11,  punct.  1.  —  Vasquez,  In 
III,  disp.  231,  cap.  6.  —  Gotti,  Theol.  schol.  dogm.  tr.  8  de  Kuch.,  quaest.  2,  (Uib.  1, 
§  3.  —  Tanner,  Theol.  schol.  IV,  disp.  5,  quaest.  9,  dub.  4,  n.  98.  —  Cf.  in  particular 
Stentrup,  1.  c.  thes.  112. 


22.    The  Participants  of  the  Fruits  of  the  Mass.  179 

she  may  serve  God  witli  perfect  liberty"  and   "be  able  to  enjoy  un- 
disturbed devotion." 

c)  Christ  and  the  Church  offer  the  Mass  continually  for  the 
body  of  the  faithful.  Therefore,  the  general  fruit  of  the  Sacrifice 
benefits  the  Catholic  people  simply  because  the  priest  exercises  his 
ministry  at  the  altar  as  prescribed ;  for  this  a  special  and  express 
application  on  his  part  is  not  required.  —  Excommunicated  persons 
who  are  excluded  from  the  Church,  do  not  share  in  the  general  sacri- 
ficial fruit ;  those  of  the  faithful  who  are  in  the  state  of  mortal  sin, 
participate  proportionately  in  -a  much  less  degree  than  do  persons  in 
the  state  of  grace,  who  are  more  intimately  incorporated  in  the  mys- 
tical body  of  Christ.  The  better  the  faithful  dispose  themselves  by 
virtue  and  piety,  the  more  closely  they  unite  themselves  to  the  ]\Iass 
and  the  more  perfectly  they  co-operate  in  its  offering,  the  more 
abundant  will  be  their  share  in  the  general  sacrificial  fruit  of  the 
Church.  —  For  this  reason,  it  is  a  pious  custom  and  a  very  salutary 
practice  of  many  Christians  each  morning  in  spirit  to  commend 
themselves  to  and  to  include  themselves  in  all  the  Masses  that  may 
be  celebrated  at  all  hours  of  the  day  throughout  the  world  ;  for  they 
thereby  draw  upon  themselves  in  greater  abundance  the  blessing  and 
fruit  of  the  Holy  Sacrifice.  ^ 

How  great  and  inestimable  in  this  respect  also  is  the  happiness 
of  being  of  the  household  of  Christ  and  one  of  the  fellow-citizens  of 
the  Saints  (Eph.  2,  19),  that  is,  a  believing,  faithful  and  obedient 
child  of  the  Catholic  Church,  in  the  communication  of  grace  with 
Christ!  Whoever  remains  a  spiritually  living  member  of  God's  great 
family,  spread  all  over  the  earth,  can  draw  his  full  share  of  the 
stream  of  blessings  and  mercies  that  is  daily  poured  out  Over  the 
Church  from  Masses  innumerable.  Again,  how  consoling  to  the 
heart  is  the  thought :  Even  were  I  to  die  on  the  most  isolated  spot  of 
the  earth,  forgotten  by  everybody,  —  Holy  Church,  my  spiritual 
Mother,  forgets  me  not ;  for  upon  thousands  of  altars,  she  prays  and 
offers  for  my  poor  soul  also  Christ's  Precious  Reconciling  Blood,  let- 


^  Die  quadam,  cum  (sancta  Mechtildis)  prae  debilitate  longius  ire  non  valens, 
Missam  in  aiubitu  audiret,  iugemuit,  conquerendo  se  Deo  esse  remotam.  Cui  Do- 
minus  statim  respondit:  "Ubicunque  tu  es,  ego  sum."  Tunc  ilia  requisivit,  si 
aliquid  obesset  quod  homines  de  longe  Missam  audirent.  Cui  Dominus  :  "Bouum 
est  ut  homo  praesens  sit;  quod  dum  nullo  modo  potest,  sic  tamen  prope  sit,  ut 
verba  valeat  audire,  quia  secundum  quod  Apostolus  dicit:  Sermo  Dei  vivus  est  et 
efficax  et  penetrabilis  (Hebr.  4,  12).  Verbum  enim  Dei  animam  vivificat,  infundens 
ei  spirituale  gaudium,  sicut  etiam  apparet  in  hominibus  laicis  et  idiotis,  qui  licet 
non  intelligant  quae  leguntur,  sentiunt  tamen  gaudium  Spiritus,  et  inde  ad  poeni- 
tentiam  animantur.  Verbum  etiam  Dei  efficacem  reddit  animam  ad  virtutes  et 
quaeque  bona,  et  penetrat  eam,  omnia  ejus  interiora  illustrando.  Sed  cum  infirmi- 
tate  vel  obedientia  vel  alia  rationabili  de  causa  praepeditur,  ubicunque  tunc  homo 
est,  ibi  eidem  praesens  et  cum  illo  sum .  .  .  dico  tibi :  qui  Missam  devote  et  studiose 
audierit,  in  extremis  ejus  tot  nobiles  Sanctorum  meorum  personas  in  ejus  consola- 
tionem  et  defensionem,  ad  animam  ejus  cum  honore  deducendam,  sibi  transmittam, 
quot  Missas  in  terris  audivit"  (S.  Mechtild.,  Lib.  special,  grat.  p.  3,  c.  19). 


180  I.  Dogmatical  and  Ascetical  Part. 

ting  it  trickle  down  into  the  flames  of  purgatory  in  order  to  relieve 
or  abridge  my  painful  banishment  in  that  abode  of  suffering. 

2.  All  the  members  of  the  Church  do  not  gain  in  the  same 
manner  and  measure  this  general  sacrificial  fruit.  Those  of  the  faith- 
ful who  personally  co-operate  in  the  celebration  of  Mass,  who  share 
in  the  offering  of  the  Sacrifice  and  who  thus,  iu  a  certain  sense, 
appear  as  joint  celebrants  {co-offerentes) ^  obtain  without  doubt  a 
greater  share  of  heavenly  blessings,  and  this  not  only  ex  opere  ope- 
rantis^  but  even  ex  opere  operato.  ^  These  graces,  imparted  to  the 
faithful  wdio  co-operate  in  the  Sacrifice,  are  termed  the  special  fruit 
(fructus  speciaUs).  — Among  the  various  w^ays  of  participating  by 
personal  co-operation  in  the  oftering  of  the  Sacrifice,  is  chiefly  to  be 
mentioned  the  assisting  at  Holy  ]\Iass.  Whoever  assists  at  Mass 
with  reverence  and  devotion,  enters  into  the  closest  and  most  inti- 
mate connection  wnth  the  Sacrifice,  because  as  the  priest  prays  and 
offers  the  ]\Iass,  such  a  one  joins  his  prayers,  praying  and  offering 
with  the  priest  —  and  because  in  addition  to  this,  the  Church  also 
prays  and  offers  for  all  there  present.  The  faithful  who  worthily 
assist  at  Mass,  gain  thereby  a  special  sacrificial  fruit,  more  or  less 
abundant  according  to  the  measure  of  their  co-operation,  their 
worthiness  and  devotion.  Justly,  therefore,  is  the  devout  attendance 
at  Mass  regarded  as  one  of  the  most  efficacious  means  to  draw  on 
ourselves  and  others  the  fulness  of  spiritual  and  temporal  blessings.^ 
The  ]\Iass  is  a  spiritual  mine  of  gold,  where,  we  may  dig  and  enrich 


^  That  ou  all  the  faithful  who,  through  and  with  the  priest,  actually  offer  tlie 
Sacrifice,  an  impetratory  and  satisfactory  fruit  ex  opere  operato  from  the  Sacrifice 
is  bestowed,  Suarez  holds  (Disp.  79,  sect.  8,  n.  5)  as  a  "devout  and  reliable  opin- 
ion," Lugo  remarks  thereon  :  Haec  sententia  probabilis  est  et  deservit  ad  com- 
mendandam  magis  utilitatem  audiendi  Missam,  —  but  adds  :  sed  non  video  firmum 
fundamentum  ad  eam  persuadendam.  —  He  believes  that  there  is  no  well  founded 
reason  for  the  assertion,  that  to  them  who  assist  at  Mass  is  granted  a  reniissio 
poejiae  residnae  ex  opere  operato;  on  the  contrary,  he  regards  it  as  established, 
that  the  assistants  receive  a  fruit  ex  opere  operato^  quatenus  per  rnodmn  satteni 
inipetrationis  saccrdos  offert  spccialitcr  pro  circuinstaiitibiis  (Disp.  19,  sect.  11,  n. 
230—238).  —  Cf.  on  this  also  Arriaga  torn.  VII,  disp.  53,  sect.  3. 

2  3lagna  digiiitas  est,  quam  Deus  homini  christiano  Missam  cum  spiritu 
devotioneque  audienti  impertit,  et  niagiia  vatdeque  niira  sunt  bofia,  quae  is  sic 
illam  audiens  lucratur.  Quantae  dignitatis,  gloriae  utilitatisque  honiiui  christiano 
est,  quod  Deo  Patri  donum  offert  ac  muuus  infiniti  valoris,  et  quod  illi  infinite 
gratum  est,  et  quo  ipsum  placat  propitiumque  reddit,  si  peccatis  iratus  est,  volun- 
tatem  ejus  conciliat,  summanique  ei  voluptatem  affert  et  in  ejus  aniore  ac  gratia 
crescit,  familiarior  eidem  Domino  fit,  niajorem  cum  ipso  amicitiam  contrahit,  uo- 
vos  ab  illius  liberalitate  favores,  dona  et  gratias  percipit,  et  ab  eodem  suorum 
bonorum  desideriorum  complementum  consequitur,  quocjue  non  soli  sibi  tantuni 
Ikjuuhi  procurat,  sed  etiam  a  Deo  ingentia  bona  ac  misericordias  pro  omnibus  illis 
impetrare  potest,  pro  quibus  idem  sacrificium  vult  offerre  ?  Nam  Missam  audiendo, 
qucmadmodum  offert  sacrificium  corporis  et  sanguinis  Christi  pro  seipso,  sic  etiam 
potest  illud  offerre  pro  omnibus  iis,  quibus  bene  vult,  et  omnibus  magno  adiumento 
erit  pro  anima  proque  salute  ac  vita  temporali,  quae  animae  bono  conducit  (Arias, 
Thesaur.  inexhaust.  II,  tr.  7,  cap.  7). 


22.   The  Participants  of  tlie  Fruits  of  the  Mass.  181 

ourselves  with  little  labor  ;  it  is  a  treasure-liouse  inexhaustible  in  its 
riches,  that  is  ever  open  to  us  and  to  which  we  can  always  gain  ad- 
mittance. But  where  are  our  faith  and  love  ?  Do  we  esteem  and 
make  use  of  this  overflowing  fountain  of  heavenly  blessings  ?  Is  the 
holy  hour  of  Mass,  so  full  of  graces,  what  is  dearest  to  us  and  the 
most  precious  portion  of  the  day  ?  Do  we  consider  the  celebration 
of  the  Holy  Mass,  or  assisting  thereat,  as  the  highest  and  most  im- 
portant action  of  our  daily  duty  ?  We  have  in  this  certainly  much 
to  lament,  much  to  atone  for.  Holy  Mass  should  be  the  treasure, 
the  joy  and  comfort  of  our  life. 

3.  While  the  whole  Church  receives  the  general  fruit  of  the 
Mass,  and  the  assisting  faithful  the  particular  fruit,  the  very  special 
or  personal  fruit  (fructus  speclalisslmus  vel  individualis)  is  imparted 
to  the  celebrant.^  This  is  easy  to  understand.  The  priest  has  the 
closest  and  most  prominent  part  in  the  celebration  of  ]Mass.  By 
virtue  of  his  ordination,  he  is  empowered  and  called  to  celebrate,  in 
the  name  of  Christ  and  of  the  Church,  the  holy  Sacrifice.  He  is  not 
only  the  real  offerer,  but  according  to  the  will  of  Christ  and  in  the 
name  of  the  Church  he  also  expressly  offers  the  Sacrifice  for  himself : 
should  not  then  the  ]\Iass,  as  a  Sacrifice  of  propitiation  and  petition, 
be  rich  in  graces  and  blessings  for  him  ?  It  is  a  never-failing  foun- 
tain of  salvation,  open  more  especially  to  the  celebrant  than  to  any 
one  else.  Therefore,  he  cannot  fail  to  be  enriched  in  quite  a  signal 
manner  with  the  blessings  of  Heaven,  if,  besides  approaching  the 
altar  in  the  state  of  grace,  he,  moreover,  celebrates  with  attention 
and  devotion.^  This  personal  sacerdotal  fruit  the  celebrant  receives 
by  simply  performing  his  sacrificial  duty  in  the  proper  manner.  No 
special  application  or  wish  to  gain  this  fruit  of  the  Sacrifice  is  re- 
quired, its  source  is  not  in  the  priest^s  devout  sentiments,  which  are 
only  a  necessary  condition  to  gain  this  fruit  in  a  more  plentiful 
measure.  —  For  this  reason  also,  it  is  of  vital  importance  that  the 


1  The  worthy  celebration  of  Mass  is,  indeed,  in  the  highest  degree  meritorious, 
satisfactory  and  impetratory  for  the  priest  ex  opere  operantis.  The  fructus  specia- 
lissimus,  on  the  contrary,  of  which  there  is  question  here,  is  ex  opere  operato,  — 
Some  theologians  (for  example,  Suarez,  Henriquez,  Amicus,  La3'mann)  assert,  that 
the  priest  has  also  the  fruit  ex  opere  operato,  inasmuch  as  he  offers  the  Sacrifice 
(quatenus  offert)',  others  more  correctly  affirm  (for  instance,  Vasquez,  Coninck, 
Isambert,  Pasqualigo),  that  it  is  granted  to  him  because  the  Mass  also  is  specially 
offered  for  him  (quatenus /r6>  ipso  offertur) .  —  The  opinion  that  the  fructus  specia- 
lissimus  of  the  celebrant  and  the  fructus  specialis  of  the  assisting  faithful  cannot 
be  applied  to  others,  is  better  founded  than  the  contrary  view.  Cf.  Pasqualigo,  De 
sacrif.  N.  L.  tr.  1,  q.  99,  115.  —  Stentrup  1.  c.  thes.  113. 

2  Nemo  plus  utilitatis  recipit  ex  sanctissimo  Missae  sacrificio,  quam  sacerdos 
ipse  qui  offert ;  nemo  enim  tam  est  propinquus,  intimus  et,  ut  sic  loquar,  practicus 
et  totalis  executor  tanti  operis,  tam  Deo  placiti,  tam  ex  sese  naturaque  sua  fructi- 
feri,  tam  ad  miserationes  liberalitatesque  divinas  evocandas  ac  emuugendas  insti- 
tuti ;  nemo  tam  illimitatus  et  arbitrarius  dispensator  atque  arbiter  tanti  thesauri 
fructuumque  ac  effectuum  ejus  quam  sacerdos  (Druzbicki,  Tract,  de  effect,  fruct.  et 
applicat.  ss.  Missae  sacrif.  cap.  8). 


182  /.  Dogmatical  and  Ascetical  Part. 

priest  do  his  utmost  to  prepare  well  for  the  daily  celebration  of  Mass. 
If  he  wishes  to  obtain  at  the  altar  the  many  and  great  graces  of 
which  he  stands  in  need  for  the  discharge  of  his  responsible  office  in 
an  edifying  manner,  he  must  endeavor  to  lead  a  spotless  life  and  ever 
celebrate  the  Divine  IMysteries  with  ardent  love.  The  Church  ad- 
monishes him  to  use  every  exertion  and  care  always  to  celebrate  the 
Holy  Sacrifice  with  the  utmost  purity  and  devotion.  Before  ap- 
proaching the  altar,  let  him  ask  himself  the  following  questions  ^ : 
How  sinful,  how  full  of  imperfection,  how  slothful  am  I  in  the  ser- 
vice of  God,  I  who  venture  to  offer  the  Holy  Sacrifice  ?  How  un- 
speakably exalted,  glorious  and  precious  is  the  Divine  Victim,  who 
is  about  to  rest  in  my  hands  and  in  my  heart  ?  How  inconceivably 
sublime  the  greatness  and  the  majesty  of  the  Most  High,  whom  I  am 
expected  to  honor  and  glorify  by  the  celebration  of  Mass  ?  How 
manifold,  how  weighty  are  the  cares  and  tribulations  of  the  Church 
and  of  her  children,  for  which  they  expect  help  and  assistance  by 
the  power  of  the  Kucharistic  Sacrifice  ?  —  Such  reflections  will  in- 
flame the  soul  with  love  and  devotion. 

4.  Finally,  there  proceeds  moreover  from  the  Mass  a  propitia- 
tor}^ and  impetratory  fruit  (ex  opere  operato)^  which  is  imparted  to 
those  for  whom  the  priest,  in  a  special  manner,  celebrates  Holy  Mass 
—  and  this  fruit  is  called  the  ministerial  or  mediatorial  fruit  (fructus 
ministerialis  vel  medius).  Inasmuch  as  the  priest  is  a  servant  of 
Christ  and  a  dispenser  of  the  mysteries  of  God  (i  Cor.  4,  i),  he  has 
not  only  the  power  to  offer  the  Sacrifice,  but  also  to  determine  to 
whom  the  fruit  of  the  Sacrifice  should  be  applied.  With  regard  to 
the  ministerial  fruit  of  the  Sacrifice,  the  priest  can  freely  dispose  of 
it  in  his  own  favor  or  in  favor  of  others,  but  to  the  celebrant  and  to 
him  only  does  it  appertain  to  make  the  special  application  of  the 


1  In  omni  sacrificio  qiiatnor  sunt  pensanda,  ut  puta  quiSy  quid,  cut  et 
quare.  Ideo  antequam  celebremus  aut  communicemus,  perpendamus  haec  omnia. 
Imprimis  unusquisque  attendat,  quis  sit,  i.  e.  quam  fragilis,  defectuosus,  indignus 
et  reus  :  ac  per  hoc  iudignissimum  se  recognoscat  sicque  pro  viribus  ad  conimunio- 
nem  seu  celebrationem  se  praeparet  ac  suo  modo  se  dignificare  Deo  auxiliante 
conetur.  Secundo  consideret  quid,  i.  e.  quale  et  quantum  sit  sacrificium  istud,  in 
quo  Christus  Deus  et  homo  offertur ;  et  ita  cum  ingeuti  humilitate,  filiali  amore, 
reverentia  praecordiali,  puritate  praecipua,  charitateque  fervida  progrediatur  ad 
Sancta  sanctorum.  Tertio  penset,  ciii  fit  ista  oblatio,  ut  puta  Deo  Patri,  Regi  ac 
Domino  majestatis  immensae,  cui  cum  omni  sinceritate,  humilitate,  attentione, 
diligentia  adstare  et  immolare  oportet.  Nam  et  oblatio  sacrificii  hujus  opus  est 
valde  privilegiatum,  ad  cujus  dignam  executionem  devotio  requiritur  actualis  et 
esse  in  charitate,  quam  qui  habuerit,  ceteris  non  carebit  virtutibus.  Quarto  adver- 
tat,  qiiarCy  i.  e.  propter  quas  causas  institutum  sit  et  immoletur  sacrificium  istud, 
videlicet  pro  conimuni  bono  totius  Kcclesiae,  pro  vivis  et  mortuis,  pro  ereptione 
ab  omni  periculo  et  peccato,  pro  virtutum  et  gratiae  incremento,  pro  pace  patriae 
et  omni  rationabili  causa.  Idcirco  cum  pro  tot  tantisque  causis  nequaquam  sit 
segniter  deprccandum  nee  tepide  offerendum,  sataganius  cum  grandi  instantia  in- 
tegroque  affectu  sancti  fcrvoris  cclebrare  ac  celebrando  aut  comniunicando  orare 
(Dion.  Carthus.  iu  hymn.  "Verbum  supernum"  enarrat.). 


22.   The  Participants  of  the  Fruits  of  the  Mass.  183 

Mass.  ^  —  The  power  and  the  right  of  especially  offering  the  Holy 
Sacrifice  for  others,  of  applying  its  frnits  in  their  behalf  by  special 
intention,  is  inviolably  imparted  to  the  priest  at  his  ordination.  And 
the  obligation  of  celebrating  the  IMass  for  such  special  obligation  can 
arise  from  various  causes.  It  arises  in  general  from  the  order  of 
ecclesiastical  authority,  or  the  free  consent  of  the  priest,  who,  on 
receiving  an  alms  or  some  stipend  (eleemosijna  vel  stipendium) ^  ob- 
liges himself  thereto.  ^  That  such  a  special  application  of  the  sacri- 
ficial fruit  is  lawful,  useful  and  salutar}-,  is  manifest  not  only  from 
the  nature  of  the  Sacrifice  considered  in  itself,  but  also  from  the 
constant  practice  from  ancient  times  and  the  explicit  teaching  of  the 
Church.  From  the  verv'  beginning  it  has  always  been  the  practice 
of  the  Church  to  offer  Holy  Mass  for  individual  persons  and  for  cer- 
tain intentions.  Thus  pastors  are  strictly  obliged  on  Sundays  and 
holidays  to  celebrate  Holy  Mass  for  the  flock  committed  to  their 
care.  The  assertion  that  the  special  application  of  the  Mass  for 
certain  persons  or  certain  classes  of  people  is  of  no  special  advantage 
to  them,  has  been  condemned  by  the  Church.  ^ 

As  this  application  of  the  sacrificial  fruit  is  exclusively  an  act 
of  the  power  received  at  the  ordination  of  the  priest,  it  can  always 
be  validly  (vaUde)  made  for  all  that  are  capable  or  in  need  of  the 
effects  of  the  Mass  ;  but  in  order  that  it  may  be  lawfully  (licite) 
done,  no  prohibition  of  the  Church  must  intervene  or  be  opposed  to 
the  application.  By  the  will  o'f  Christ,  the  Eucharistic  Sacrifice  is 
the  property  of  the  Church  ;  He  has  commanded  it  to  be  celebrated 
by  her  and  in  her.  The  highest  ecclesiastical  authority,  con- 
sequently, has  the  power  to  limit  and  regulate  more  definitely  the 
right  of  application.  Therefore  the  question  still  remains  to  be 
considered,  namely,  in  behalf  of  what  persons  may  the  priest  cele- 
brate Holy  Mass  with  a  special  intention,  that  is,  to  whom  especially 
may  he  apply  the  ministerial  sacrificial  fruit  ?  To  answer  this 
question,  we  must  distinguish  several  classes  of  persons,  among  the 
living  as  well  as  among  the  departed. 

a)  The  living  are  either  members  of  the  Catholic  Church  or 
outside  of  her  communion. 

a)  The  members  of  the  Church  are  either  in  the  state  of  grace 
or  in  the  state  of  sin :  for  either  class  the  Holy  Mass  may  be  offered. 
The  just  members  of  the  Church,  animated  by  an  active  charity, 
are  alone  disposed  to  gain  in  their  fulness  the  fruits  of  the  Mass  ;  for 
the  participation  in  the  Mass  is  so  much  the  greater,  the  more  in- 

1  Dicendum  est,  sacrificiutn  determinari,  ut  huic  potius  prosit  speciali  modo 
quam  illi,  ab  ipso  offerente,  quatenus  determinat  offerre  pro  hoc  vel  pro  illo,  et  in 
hoc  consistere  applicatioyieniy  qua  dicitur  applicari  (Pasqualigo,  De  sacrif.  N.  L. 
tr.  1,  q.  161,  n.  1). 

2  Sacerdos  non  accipit  pecuniam  quasi  pretium  consecrationis  Eucharistiae 
aut  Missae  decantandae  (hoc  enim  esset  simoniacum),  sed  quasi  stipendium  ("gift, 
alms)  suae  sustentationis  (S.  Thorn.  2,  2,  q.  100,  a.  2  ad  2.) 

3  Cfr.  Prop.  30  of  the  Constitution  Auctorem  fidei  of  Aug.  28,  1794. 


184  /.  Dogmatical  and  Ascetical  Part, 

timate  is  one's  communion  with  Christ  and  the  Church.  —  To  the 
dead  members  of  the  Church,  that  is,  to  those  of  the  faithful  who  are 
deprived  of  the  life  of  grace,  who  are  spiritually  dead  through  mortal 
sin,  not  all  the  fruits  of  the  Sacrifice  can  be  applied  ;  for  as  long  as 
they  are  enemies  of  God,  no  temporal  punishment  can  be  remitted 
them.  The  chief  and  the  weightiest  need  they  have,  and  which 
oppresses  them  and  from  which  they  should  be  freed  by  the  pro- 
pitiatory virtue  of  the  Mass,  is  the  need  entailed  by  sin.  The  Sacri- 
fice of  the  Mass  will,  above  all,  obtain  for  them  the  mercy  and  re- 
conciliation of  God,  light  and  strength  from  on  high,  so  that  with  a 
resolute  will  they  may  be  enabled  to  abandon  the  path  of  sin,  sin- 
cerely turn  to  God  and  be  restored  to  the  life  of  grace.  —  Moreover, 
for  baptized  children  who  have  not  as  yet  attained  the  use  of  reason, 
the  Mass  can  be  celebrated,  but  only  as  a  Sacrifice  of  petition,  and 
not  of  propitiation. 

h)  li  we  pass  over  to  those  persons  who  are  outside  of  the 
Church  and  are  separated  from  her  visible  communion,  there  is  no 
doubt  that,  at  least  indirectly  and  in  a  general  way,  they  are  in- 
cluded in  the  Sacrifice,  since  the  Mass  is  celebrated  for  the  conversion 
of  Jews  and  pagans,  the  extirpation  of  heresy  and  schism,  to  obtain 
and  promote  the  increase  and  exaltation  of  the  kingdom  of  God. 
The  first  object  in  this  is,  indeed,  the  welfare  of  the  Church  ;  while,, 
at  the  same  time,  the  greatest  benefit  and  advantage  accrues  from 
the  Mass  to  those  who  receive  the  grace  of  becoming  children  of  the 
true  Church.  —  On  the  contrary,  according  to  the  positive  definitions 
of  the  Church,  the  direct  and  special  application  of  the  Mass  is  not 
permitted  so  unconditionally  to  all  classes  of  persons.  Thus  it  is 
strictly  forbidden  to  offer  the  Holy  Sacrifice  for  those  excom- 
municated persons  who  are  not  tolerated,  but  are  to  be  avoided 
(excommimicati  vitandi),  and  this  prohibition  holds  good  so  long  as 
the  ban  of  excommunication  has  not  been  removed  by  absolution. 
According  to  some  theologians,  on  the  contrary,  such  an  application 
for  the  excommunicated  who  are  tolerated  is  regarded  not  only  as 
valid,  but  also  as  permitted.  —  The  Holy  Sacrifice  may  be  lawfully 
offered,  but  only  under  certain  restrictions,  for  schismatics  and  here- 
tics, as  well  as  for  the  unbaptized  or  unbelievers  (Jews,  Turks, 
heathens).  And  in  so  doing  everything  is  to  be  avoided  that  would 
cause  scandal  or  offence  to  the  Christian  people.  The  Holy  Mass 
may  be  offered  for  schismatics  and  heretics  first  and  chiefly  to  obtain 
their  conversion,  that  is,  with  the  intention  of  appeasing  the  anger 
of  God  in  their  regard,  as  well  as  of  obtaining  for  them  from  the 
goodness  of  God  various  graces  and  benefits,  whereby  they  may  the 
more  easily  work  out  their  salvation,  be  brought  to  the  knowledge 
of  the  true  faith  and  into  communion  with  the  Church.  ^ 


1  Proposito  dubio :  Utrum  possit  aut  debeat  celebrari  Missa  ac  percipi  elee- 
mosyna. pro  Graeco-schismatico,  qui  enixe  oret  atqiie  iiistet,  ut  Missa  applicetur  pro 
se  sive  in  ecclesia  adstante  sive  extra  ecclesiam  manente  ?  S.  Congr.  Officii  die 
19.  April.  1837  respondit :  Juxta  exposita  non  licet,  nisi  constet  expresse,  eleemo- 


22.    The  Participants  of  the  Fruits  of  the  Mass.  185 

b)  The  salutary  and  saving  influence  of  the  Holy  Sacrifice  ex- 
tends even  beyond  the  tomb.  Can  and  may  the  Holy  Mass  be  offered 
for  all  the  departed  ? 

They  who  have  departed  out  of  this  world  have  either  entered 
heaven,  where  they  rejoice  in  happiness  and  reign  in  glory  —  or 
they  are  buried  in  the  abyss  of  hell,  whence  there  is  no  redemption  ; 
or  they  sojourn  in  the  abode  of  purification  until  they  are  purified  in 
the  pain  of  fire  and  in  the  fire  of  pains,  until  cleansed  from  all  de- 
filement and  found  worthy  to  appear  before  the  face  of  God. 

a)  It  is  for  the  last  only  of  these  three  classes  of  deceased  per- 
sons that  the  Mass  can  strictly  be  offered  and  according  to  apostolical 
tradition^  is  truly  offered. ^  The  Syriac  Bishop  Balseus,  who  lived 
toward  the  end  of  the  fourth  and  the  beginning  of  the  fifth  century, 
proves  that  prayer  and  sacrifice  are  useful  to  the  departed.  "It  is 
evident  to  all  reasonable  minds,  that  the  faithful  departed  have  the 
benefit  of  the  Church  vigils  and  of  the  Sacrifice  of  the  ]\Iass  and  of 
the  incense  of  propitiation,  when  the  priest  is  mindful  of  them  at 
the  altar.  Then  the  citizens  of  heaven  rejoice,  and  they  that  live 
upon  earth  are  gladdened,  and  the  departed,  too,  exult,  for  they  are 
summoned  in  order  to  be  refreshed  by  the  heavenly  Sacrifice."  The 
suffering  souls,  who  are  helplessly  suffering  and  enduring  pains  in 
purgatory,  stand  in  great  need  of  the  propitiatory  Sacrifice  of  the 
Mass,  that  the  divine  justice  may  be  induced  to  abridge  their  tedious 
punishment,  or  alleviate  their  intense  sufferings.  The  Church  has 
declared,  that  the  ]\Iass  most  especially  (potissimum)  procures  help 
and  relief  for  the  faithful  departed.  ^  The  Sacrifice  of  the  x\ltar, 
accordingly,  is  the  most  effectual,  all-sufficient  and  sure  means  of 
obtaining  for  the  suffering  souls  in  purgatory  comfort  and  refresh- 
ment ;  for  it  helps  them  more  than  prayers  and  indulgences,  more 
than  fasting,  alms  and  night-vigils,  more  than  works  of  charity, 
mercy  and  piety  which  the  living  may  offer  for  the  departed.  As 
these  suffering  souls  are  always  in  the  best  dispositions,  the  Holy 


synam  a   schismatico  praeberi  ad  impetrandam  conversionem  ad  verani  fidem. 
Quam  resolutionem  P.  M.  Gregorius  XVI.  approbavit. 

Proposito  dubio :  Utrum  liceat  sacerdotibus  Missam  celebrare  pro  Turcarum 
aliorumque  infidelium  intentione^  et  ab  iis  eleemosynam  pro  Missae  applicatione 
accipere  ?  S.  Congr.  Officii  die  12.  Julii  1865  respondit:  Affirmative^  dunimodo 
non  adsit  scandalum,  ac  nihil  in  Missa  specialiter  addatur,  et  quoad  intentionem 
constet,  nihil  mali  aut  erroris  aut  superstitionis  in  infidelibus  eleemosynam  offe- 
rentibus  subesse. 

1  Trident,  sess.  22,  cap.  2. 

2  Cum  alia  sacramenta  non  prosint  post  mortem,  unde  est,  quod  hoc  sacra- 
mentum  altaris  prodest  ?  —  Dicendum,  quod  aliorum  sacramentorum  dispensatio 
respicit  actum  in  persona  vel  circa  personam^  sicut  patet  in  baptismo,  et  ideo  non 
potest  baptizari,  nisi  qui  praesto  est  in  aquam  mergi ;  sed  sacrificium  est  actus  pro 
persona.  Et  quoniam  actus  in  personam,  requirit  personam  actu  existentem,  sed 
pro  persona  non ;  sicut  Christus  obtulit  se  Patri  pro  illis,  qui  fuerunt  et  qui  futuri 
sunt,  sic  sacrificium  prodest  his  qui  finierunt  vitam,  (S.  Bonav.  IV,  dist.  45,  dub.  3). 

3  Trident,  sess.  25  de  Purgat. 


186  /.  Dogmatical  and  Ascetical  Part, 

Mass,  in  all  probability,  is  never  without  effect  when  said  for  them. 
This  is  all  we  know,  the  rest  is  entirely  enveloped  in  great  darkness, 
for  it  is  hidden  from  us,  in  what  measure  and  to  what  extent  the 
Holy  Sacrifice  each  time  abridges  or  relieves  the  sufferings  of  a  poor 
soul.  How  soon  such  a  soul  may  be  released  from  purgatory  de- 
pends upon  the  will  of  God,  whose  justice  is  equally  as  infinite  and 
impenetrable  as  His  mercy.  Therefore  it  is  not  useless,  but  rather 
necessary,  to  have  the  Holy  Sacrifice  repeatedly  offered  for  one  and 
the  same  soul,  to  assist  it  all  the  more  speedily  and  surely  to  enter 
into  possession  of  heaven.  This  is  true  also  of  the  so-called  privi- 
leged Mass,  in  which,  by  virtue  of  the  privileged  altar,  there  is  added 
a  plenary  indulgence  to  the  fruit  of  the  Sacrifice  for  the  benefit  of 
the  soul  in  behalf  of  whom  the  Mass  is  celebrated  ;  for  the  real  effect 
of  such  an  indulgence,  which  can  be  applied  to  the  departed  only  by 
wav  of  petition,  remains  yet  subject  to  the  merciful  acceptance 
of  God. 

Of  the  different  effects  of  the  Mass,  the  faithful  departed  can 
receive  but  a  single  one,  namely,  the  remission  of  the  temporal 
punishment  by  satisfying  the  Divine  Justice.  —  These  punishments 
are  the  last  impediments  which  withhold  them  from  entering  into 
the  longed-for  rest  and  joy  of  their  Lord.  As  a  Sacrifice  of  pro- 
pitiation, the  Mass  disarms  God's  justice,  resting  heavily  upon  these 
souls,  and  cancels  the  punishments  to  be  undergone  by  them.  —  As 
a  Sacrifice  of  petition,  the  Mass  may  also  contribute  to  the  allevia- 
tion and  deliverance  of  the  suffering  souls  :  on  the  one  hand,  by 
procuring  for  them  from  the  goodness  of  God  a  gracious  release  from 
punishment ;  on  the  other,  by  obtaining  many  graces,  whereby  the 
living  are  incited  and  animated  to  offer  constantly  for  the  departed 
penitential  works,  indulgences  and  prayers.^ 

In  a  general  way,  the  Church  in  her  liturgy  offers  and  prays  for 
*'all  the  faithful  departed"  and  for  "all  resting  in  Christ"  —  and, 
therefore,  in  behalf  of  all  the  souls  suffering  in  purgatory.  For  im- 
portant reasons  the  special  or  direct  application  of  the  Mass  is  far 
more  limited  in  regard  to  the  departed  than  to  the  living.  It  depends 
on  whether  the  person  died  in  or  out  of  the  communion  of  the 
Church.  All  who  in  life  and  at  death  were  in  visible  communion 
with  the  Church,  are  after  death  considered  as  connected  in  a  living 
manner  with  the  Church,  that  is,  if  not  already  in  heaven,  at  least 

^  Constat  inter  omnes  doctores  catholicos,  sacrificium  Missae  vere  prodesse 
defunctis,  nedum  quatenus  satisfactorium,  sed  etiam  ut  est  impetratorium,  ut  col- 
lij^itur  ex  Trident,  sess.  22,  cap.  2,  et  ex  praxi  Ecclesiae,  quae  orat  in  sacrificio  pro 
defunctis,  etiam  pro  illis,  quibus  non  applicatur  fructus  satisfactionis  ex  opere 
operato,  et  quia  praescribit,  ut  oretur  pro  illis  in  secundo  Meineiito  post  consecra- 
tionem,  propter  solum  fructum  impetrationis,  quia  tunc  facta  est  jam  applicatio  et 
distributio  fructus  satisfactionis  ex  opere  operato  (Quarti,  In  Rubr.  Missal,  p.  1, 
tit.  5,  dub.  6).  —  According  to  the  opinion  of  this  author,  the  Mass  as  a  Sacrifice 
of  petition  can  benefit  the  departed  only  indirectly,  quia  per  orationes  sacrificio 
innixas  impctramus  a  Deo,  ut  excitet  fidcles  ad  offerenda  sacrificia  et  suffragia  pro 
defunctis  vel  indulgentias,  quibus  immediate  liberantur  a  poenis. 


22.   The  Participants  of  the  Fruits  of  the  Mass,  187 

as  being  on  the  sure  way  to  eternal  blessedness,  namely,  in  the  place 
of  purification.  Therefore,  she  allows  the  Holy  Sacrifice  to  be  cele- 
brated for  all  that  have  died  in  her  fold.  —  The  case  is  quite  different 
with  respect  to  those  who  have  departed  not  as  members  of  the 
Catholic  Church.  It  is,  indeed,  possible  that  they  were  separated 
without  fault  of  their  own  from  the  visible  communion  of  the  Church, 
that  they  died  in  the  state  of  grace  and,  consequently,  were  saved  ; 
the  judgment  of  this  the  Church  leaves  to  God.  As  a  visible  society, 
she  judges  according  to  external  facts  ;  outwardly  they  did  not  be- 
long to  her  —  the  only  true  and  saving  Church.  The  Church  can- 
not, then,  recognize  and  treat  as  her  own  those  who  previous  to  their 
death  were  not  in  a  visible  manner  her  children.  Such  would  be 
the  case  if  she  permitted  them  to  share  in  her  public  prayers  and 
sacrifices,  in  her  ceremonies  and  marks  of  honor.  To  these  common 
spiritual  treasures  they  only  have  a  claim  who  were  and  who  remained 
children  of  the  Church  until  death,  and  that  not  merely  in  the  sight 
of  God,  but  also  before  man.  In  all  justice,  therefore,  the  Church 
forbids  every  kind  of  funereal  celebration,  foundation  Masses  and 
application  of  Mass  for  those  who  have  died  outside  of  her  visible 
communion  —  that  is,  for  all  deceased  non-Catholics,  whether  mem- 
bers of  sects  or  unbelievers.  Were  she  to  act  otherwise,  she  would 
endanger  the  dogma  of  her  exclusive  truth  and  authority,  and  open 
both  door  and  gate  to  indifference  in  matters  of  faith. ^  —  As  long  as 
heretics  and  unbelievers  are  alive,  the  Sacrifice  of  the  Mass  may  be 
offered  for  them,  to  obtain  in  their  behalf  the  grace  of  conversion. 
With  their  death  their  conversion  ceases  to  be  possible  :  hence  the 
difference  in  the  ecclesiastical  regulation  which  permits  the  cele- 
brant's application  of  the  fruit  of  the  Mass,  on  the  one  hand,  for 
living  non-Catholics  and,  on  the  other,  forbids  it  to  deceased  non- 
Catholics.  Recently  it  was  attempted  to  make  a  distinction  between 
public  and  private  application  for  departed  non-Catholics,  and  to  re- 
present the  latter  application  as  permissible.  But  this  distinction 
has  no  foundation  in  the  law  and,  therefore,  appears  unreliable  (  Ubi 
lex  non  distinguit^  -  neque  nos  disthiguere  dehemus  —  Where  the 
law  makes  no  distinction,  neither  ought  we).  The  opinion  of  the 
lawfulness  of  applying  the  Mass  in  this  case  is,  therefore,  at  least 
insecure  and  doubtful.'^  The  Church  has  prohibited  every  special 
application  of  the  Mass  and  its  celebration  for  deceased  non-Catholics 
for  weighty  reasons  ;   therefore,  she  is  not  responsible  for  the  injury 

1  Cf .  the  Brief  of  Gregory  XVI.  of  Feb.  16,  1842,  to  the  Bishop  of  Augsburg, 
and  that  of  July  9,  1842,  to  the  Benedictine  Abbot  of  the  Bavarian  Monastery  of 
Scheyern.  —  To  the  question  :  An  liceat  in  die  anniversarii  obitus  principissae  ad 
Protestantium  sectam  pertinentis  celebrare  Missam  in  levamen  defunctorum  regiae 
familiae?  was  replied  by  the  S.  R.  C.  of  May  23,  1859:  Non  licere,  et  detur  exem- 
plum  epistolae  in  forma  Brevis  die  9.  Julii  1842  s.  m,  Gregorii  XVI. 

^  For  such  as  die  in  manifest  heresy  (z«  nia7iifesta  haerest)  Mass  may  not  be 
said,  even  if  the  application  were  known  only  to  the  priest  and  the  giver  of  the 
stipend  (C.  S.  O.  April  7,  1875). 


188  /.   Dogmatical  and  Ascetical  Part. 

that  the  separation  from  her  visible  communion  may  have  entailed 
even  beyond  the  tomb.  As  to  the  rest,  deceased  non-Catholics  are 
not  totally  deprived  of  the  blessed  influence  of  the  Mass  ;  for  prayers 
and  the  Mass  also  are  offered  in  general  for  them,  and  when  Mass  is 
celebrated  for  all  the  suffering  souls,  they  also  derive  advantage 
therefrom. 

None  the  less  true  is  it,  that  the  children  of  the  Catholic  Church 
in  life  and  after  death  enjoy  many  graces  and  special  advantages, 
from  which  non-Catholics  are  excluded.  This  is  an  unmerited 
blessing  and  an  inappreciable  privilege  for  which  we  should  be  most 
grateful  to  God.  At  the  same  time  we  ought  to  ''praise  and  magnify 
His  infinite  goodness  and  benignity,  by  which  we  are  enabled  to 
make  satisfaction  for  one  another,"  —  and  for  the  reason  that  in  the 
Sacrifice  of  the  Mass  principally  He  has  given  us  such  an  excellent 
and  efficacious  means  of  procuring  untold  comfort,  relief  and  solace 
in  behalf  of  the  suffering  souls  in  their  painful  banishment.  The 
ingenious  love  of  the  Church  has  appointed  a  special  solemnity  for 
the  comfort  and  peace  of  these  souls.  For  centuries  on  All-Souls^ 
Day  she  stands  in  robes  of  mourning  at  the  altar  and  at  the  tomb. 
It  is  a  mournful  day  ;  but  one  on  which  Masses  for  the  dead  are 
multiplied,  when  prayers  and  sighs  are  more  fervent,  the  faithful 
more  recollected  and  better  disposed,  when  streams  of  grace  descend 
to  the  sufferers  in  purgatory,  when  heaven  throws  open  its  gates  to 
them,  and  signs  of  peace  hover  over  the  abyss.  Oh,  that  is  a  blessed 
day  !  Though  the  darkness  that  envelops  us  be  ever  so  dense  and 
to  us  impenetrable,  yet  from  thousands  of  altars  shines  the  light  of 
the  glorified  Body  of  Christ,  casting  its  rays  into  heaven,  into  the 
very  face  of  the  infinitely  just  Father,  causing  it  to  be  lit  up  in 
friendly  and  gracious  clemency,  and,  from  the  throne  of  God,  it  re- 
flects its  rays  downward  into  the  darkness  of  the  subterranean  prison, 
in  order  that  the  perpetual  light  of  the  heavenly  home  may  shine 
upon  them.^ 

h)  For  the  reprobate  the  Holy  Sacrifice  cannot  and  may  not  in 
any  manner  whatever  be  offered  :  for  them  there  is  neither  redemp- 
tion (in  inferno  nulla  est  redemptio)  nor  alleviation  of  their  tor- 
ments.^ As  withered  branches  they  are  completely  severed  from  the 
true  vine,  Jesus  Christ ;  for  all  eternity  they  are  excluded  from  the 
communion  of  the  Saints.  Their  torments  in  the  ocean  of  fire  and 
brimstone  are  not  alleviated,  even  by  a  drop  of  cold  water  ;  no  single 
ray   of  light  or  of   hope   ever  penetrates  the   dark   abode  of    hell. 


1  Cf.  P.  Keel,  Die  jenseitige  Welt,  1.  Buch  (Das  Fegfeuer),  p.  156  &c. 

2  Mitigatio  poenae  damnatorum  dupliciter  potest  intelligi :  aut  quantum  ad 
iaxationem  et  inflictionem  poenae  et  sic  absque  dubio  est  ibi  mitigatio,  quia  di- 
vina  justitia  non  totum  exigit,  pro  eo  quod,  ejus  pietate  interveuiente,  aliquam 
partem  poenae  infligendo  remittit.  —  Alio  modo  potest  intelligi  mitigatio  post 
poenae  taxationem  et  inflictionem,  et  hoc  modo  nulla  cadit  mitigatio  a  divina  mi- 
sericordia,  quia  ex  tunc  claudit  eis  Dominus  viscera  pietatis  (S.  Bonav.  IV,  dist. 
46,  a.  1,  q.  2;. 


22.   The  Participants  of  the  Fruits  of  the  Mass.  189 

Equally  unlawful  is  it  to  celebrate  Mass  for  children  who  have  not 
reached  the  age  of  reason  and  who  have  died  without  baptism. 
Whatever  their  eternal  destiny  may  be,  this  much  is  certain  that  they 
are  irrevocably  excluded,  not  only  from  the  bliss  of  heaven,  but  in 
general  from  all  participation  in  the  supernatural  goods  w^hich  Christ 
acquired  for  the  human  race,  and  which  are  applied  to  individual 
men  mainly  through  the  Sacrifice  of  the  ]\Iass. 

c)  In  contrast  with  the  reprobate,  w^hom,  in  their  eternal  sepa- 
ration from  Christ,  grace  can  neither  reach  nor  influence,  "the 
spirits  of  the  just  made  perfect"  in  heaven  are  most  intimately  united 
to  Him  and,  consequently,  stand  in  no  need  of  the  help  of  grace. 
The  blessed  dwell  in  the  land  of  the  living,  where  they  are  free  from 
all  evil  and  in  full  possession  of  all  the  riches  of  the  Lord.  From 
this  the  reason  is  clear,  why  the  Sacrifice  of  the  Mass  can  never 
properly  (proprie)  be  offered  for  them.^  They  are  free  from  all  guilt 
of  sin  and  its  punishment ;  therefore,  the  Mass  as  a  sacrifice  of  pro- 
pitiation cannot  be  offered  for  them.  Moreover,  since  their  essential 
glory  cannot  be  increased,  for  it  remains  unchangeably  the  same, 
Mass  cannot  be  celebrated  even  as  a  sacrifice  of  petition  for  them  in 
this  respect,  that  is,  to  obtain  for  them  an  increase  of  their  essential 
glory.  Now,  although  the  Mass  may  not  be  offered  to  the  Saints, 
or  in  reality  for  them,  still  the  celebration  of  it  conduces  in  various 
ways  to  their  honor  and  glory. 

Inasmuch  as  the  Mass  is  a  sacrifice  of  praise  and  thanksgiving, 
it  may  in  a  certain  sense  be  celebrated  or  heard  for  the  blessed,  that 
is,  in  their  name  for  the  purpose  of  praising  and  thanking  God  for 
the  gifts  of  grace  and  glory  wdiich  He  has  bountifully  bestowed  upon 
them.^  For  this  the  blessed  rejoice  ;  for  the  Mass  is  a  more  glorious 
homage  of  praise  and  of  thanksgiving  to  the  Lord  than  that  which 
the  combined  choirs  of  the  blessed  and  of  the  angels  could  render 


1  Pro  Beatis  sacrificium  non  dicitur  offerri  nisi  improprie.  Potest  quidem 
offerri  in  gratiarum  actionem  pro  beneficiis  in  Sanctos  collatis  ;  potest  etiam  offerri 
ad  impetrandam  gloriam  et  venerationem  alicujus  Sancti  in  terra  :  hoc  tamen  non 
sufficit  ut  dicamus  offerri  Missam  pro  tali  Sancto,  quia  hoc  videtur  significare 
imperfectionem  et  indigentiam  in  illo,  pro  quo  offertur.  .  .  .  Quando  ergo  apud 
aliquos  antiquos  reperitur  ille  modus  loquendi,  quod  offerimus  pro  Sanctis,  ex- 
plicandus  est  in  sensu  nimus  proprio,  quod  vel  offerimus  loco  illorum,  h.  e.  ad 
agendas  gratias  pro  beneficiis  a  Deo  in  eos  collatis,  quas  gratias  ipsi  libenter  age- 
rent  ;  vel  quod  offerimus,  ut  redundet  in  eorum  honorem,  quem  sensum  significant 
ilia  verba  Missae :  ut  illis  proficiat  ad  honorem,  nobis  autem  ad  salutem  ;  vel  deni- 
que  quod  illos  invocamus  in  oblatione  sacrificii,  ut  ipsi  pro  nobis  intercedaut,  quem 
etiam  sensum  significat  Ecclesia  in  verbis  sequentibus :  et  illi  pro  nobis  intercedere 
dignentur  in  coelis,  quorum  memoriam  agimus  in  terris  ;  et  eundem  sensum  ex- 
pressit  Concil.  Trident,  sess.  22,  cap.  3  (Lugo  disp.  19,  sect.  10,  n.  192).  —  Cfr.  Ejus 
auxilio  tua  beneficia  capiamus,  pro  quo  tibi  laudis  hostias  immolamus  (Seer,  in 
festo  s.  Barthol.  Apost.). 

2  Laudis  hostia,  Domine,  quatn  pro  sancto  Ignatio  gratias  agentes  obticlUjtus, 
ad  perpetuam  nos  majestatis  tuae  laudationem,  ejus  intercessione,  perducat  (Post- 
comm.  in  festo  s.  Ignatii  Conf.). 


190  /.  Dogmatical  and  Ascetical  Part. 

Him,  and  it  is,  therefore,  a  means  of  responding  to  tlieir  ardent  de- 
sires of  ever  more  and  more  glorifying  God.  —  The  blessed  also 
rejoice  that  their  graces  and  virtnes,  their  actions  and  miracles,  their 
combats  and  victories,  their  power  and  greatness  afford  us  an  oppor- 
tunity and  give  us  matter  worthily  to  praise  and  honor  God,  the 
bestower  of  all  holiness,  by  the  celebration  of  the  Eucharistic 
Sacrifice.^ 

As  a  Sacrifice  of  petition,  the  ]\Iass  may  also  be  celebrated  with 
the  intention  of  promoting  on  earth  the  greater  glory  of  the  blessed. 
But  offered  in  this  way,  the  ]\Iass  is  not  so  much  for  the  advantage 
of  the  Saints,  to  whom  the  increase  of  external  glory  brings  no  real 
profit,  but  rather  for  us  men,  for  we  are  thereby  enriched  with 
spiritual  favors.  The  fruit  that  God  in  this  case  imparts  by  reason 
of  the  Sacrifice  offered  by  way  of  petition,  consists  of  graces  by 
which  the  faithful  are  animated  and  spurred  on  to  honor,  invoke  and 
imitate  the  Saints.  The  diffusion  of  the  veneration  of  the  Saints  on 
earth  brings  great  blessings  to  man,  and  to  the  blessed  in  heaven 
new  joy,  since  thereby  the  Most  Blessed  Trinity  is  glorified,  the  com- 
munion of  Saints  made  active,  the  life  of  the  Church  enhanced  and 
the  salvation  of  the  faithful  promoted. 

These  effects,  which  the  Mass  produces  with  regard  to  the 
blessed  in  heaven,  that  is,  for  their  honor  and  joy,  proceed  simply 
from  the  celebration  of  the  Mass  offered  with  an  appropriate  inten- 
tion. The  Church  has  connected  with  the  Divine  Sacrifice  a  copious 
rite,  in  which  the  veneration  of  the  Saints  finds  manifold  expression. 
The  liturgy  of  the  Divine  Sacrifice,  in  which  their  names  occur, 
their  intercession  is  invoked  and  the  example  of  their  virtues  is  set 
forth  to  us,  already  in  itself  sheds  great  glory  on  the  blessed  friends 
of  God  and  children  of  the  Church  —  the  Saints  of  heaven. ^  This 
is  especially  the  case  with  regard  to  the  festal  and  votive  Masses, 
composed  expressly  to  honor  individual  Saints  or  whole  classes  of 
them.  In  the  collects  of  these  Masses,  the  intercession  of  the  Saints 
holds  a  prominent  place  ;  in  the  Secreta  and  Post-Communion  pray- 
ers, it  is  brought  in  the  closest  connection  with  the  Sacrifice.  Very 
frequently  the  petition  is  addressed  directly  to  God,  as  follows,  that 
He  may  through  the  intercession,  by  the  merits,  through  the  merits 
and  intercession,   through   the   intercessory  merits  of  the   Saints,^ 

^  Ad  sacra  mysteria  celebranda  trahat  te  laus  Dei  et  Sanctorum,  cum  noti 
habeamus,  quo  possimus  Deum  et  Sanctospro  suadignitate  laudare  quam  Christum 
sacramentaliter  Deo  Patri  offerre  et  immolare  (S.  Bonav.  tr.  de  praep.  ad  Miss. 
c.  1,  §4,  n.  15). 

2  In  manibus  est  hostia  (^u(r/a)  et  omnia  parata  prostant:  adsunt  angeli,  arcli- 
angeli,  adest  Filius  Dei :  cum  tanto  liorrore  adstant  omnes,  adstant  illi  clamautes 
omnibus  silentibus.  .  .  .  Quid  putas,  pro  martyribus  offerri,  quod  nominentur  in 
ilia  hora  ?  Licet  martyres  sint,  etiam  pro  martyribus  magnics  honos  noDiinari 
Domino  praeseute,  dum  mors  perficitur  ilia,  horrendum  sacrificium,  ineffabilia 
mysteria  (S.  Chrysost.  Honiil.  21  in  Act.  Apost.,  n.  4). 

^  Kjus  meritis  et  precibus  ;  ejus  suffrai^antibus  meritis  ;  ejus  exemplo  et  inter- 
cessione  ;    ejus  patrocinio;    ejus  interventione ;    iutercessiouis  ejus  auxilio;    ejus 


22^   The  Participants  of  the  Fruits  of  the  Mass.  191 

whom  we  honor  and  whose  feast  we  celebrate,  take  us  under  His 
merciful  protection,  or  favorably  receive  the  Sacrifice  of  the  Church 
and  of  the  faithful,  and  abundantly  grant  them  its  fruits.  —  Often 
the  petition  addressed  directly  to  God  runs  thus,  that  He  grant 
that  this  or  another  particular  Saint  may  be  our  constant  intei;- 
cessor,  obtain  pardon  for  us,  assist  us  by  his  prayers,  that  we  may 
partake  of  his  assistance,  be  supported  by  his  intercession  and  be 
defended  by  his  protection.  —  In  these  liturgical  prayers  the  inter- 
cession of  the  Saints  is  placed  in  a  dual  relation  to  the  Eucharistic 
Sacrifice.  On  the  one  hand,  the  petition  is  frequently  repeated,  that 
the  Sacrifice,  inasmuch  as  it  is  offered  by  us  sinful  men,  may, 
through  the  merits  and  intercession  of  the  Saints,  be  more  pleasing 
to  the  Divine  Majesty  and  more  advantageous  to  us  ;  ^  on  the  other 
hand,  the  intercession  of  the  Saints  is  again  implored  after  a  manner 
more  intimately  connected  with  the  Holy  Sacrifice  offered  in  their 
honor  and  to  their  memory 2  —  or  to  speak  more  correctly,  the  inter- 
cession of  the  Saints  is  invoked  because  of  the  efficacy  of  the  Holy 
Sacrifice ;  and  this  is  but  proper,  since  the  Saints  possess  and  exer- 
cise the  right  of  intercession  in  our  favor  only  by  the  power  of 
Christ  and  of  His  Sacrifice..  For  whatever  the  Saints  are  and  can 
do,  they  hold  and  accomplish  in  virtue  of  the  Sacrifice  of  Christ,  re- 
newed upon  the  altar  in  an  unbloody  manner.  By  virtue  of  this 
Sacrifice  they  became  holy  and  persevered  in  holiness  until  the  end 
of  their  life  ;  by  its  virtue  they  overcame  themselves,  the  world  and 
the  devil ;  by  its  virtue  they  entered,  rich  in  merits,  into  the  glory 
of  heaven,  where  they  have  become  intercessors  in  our  behalf  ;  by 
its  virtue  God  listens  to  their  petitions,  hence  the  confidence  which 
we  have  in  the  merits  and  intercession  of  the  Saints  and  with  which 
we  invoke  their  intercession,  is  based  upon  the  efficacy  of  this  Sacri- 
fice. It  is  but  proper  then,  indeed,  that  in  offering  the  Eucharistic 
Sacrifice  unto  the  honor  of  God  and  His  Saints  and  for  our  own  sal- 
vation, we  acknowledge  and  confess  this  ;  and  this  w^e  do  by  be- 
seeching the  Heavenly  Father,  unto  whom  the  Mass  is  offered,  that  ^ 

meritis  et  intercessione  ;  ejus  intercedentibus  meritis  :  ejus  interventu  ;  interceden- 
tibus  Sanctis  Martyribus  ;  ejus  supplicatione  ;  ejus  suffragiis  &c. 

^  Oblationes  populi  tui,  quaesumus  Domine,  beati  Jacobi  Apostoli  passio  beata 
conciliet :  et  quae  nostris  uon  aptae  sunt  meritis,  fiant  tibi  placitae  ejus  depreca- 
tione  (Seer,  in  festo  s.  Jacobi  Apost.)-  —  Munera,  quae  conscientiae  nostrae  prae- 
pediuntur  obstaculis,  sanctorum  Apostolorum  meritis  grata  reddantur  (Secf.  in 
Vigilia  ss.  Ap.  Sim.  etjud.).  —  Sanctifica,  quaesumus  Domine,  oblata  libamina  ; 
et  beatae  Dei  genitricis  Mariae  saluberrima  intercessione,  nobis  salutaria  fore  con- 
cede (Seer,  in  festo  B.  M.  V.  de  Monte  Carmelo).  —  Ut  nobis,  Domine,  tua  sacrificia 
dent  salutem :  beatus  Confessor  tuus  Augustinus  et  Pontifex,  quaesumus,  precator 
accedat  (Postcomm.  in  festo  s.  August.). 

2  Dum  eorum  merita  recolimus,  patrocinia  sentiamus  ;  quorum  solemnia  cele- 
bramus,  eorum  orationibus  adjuvemur ;  cujus  natalitia  colimus,  de  ejusdem  etiam 
protectione  gaudeamus ;  quorum  gloriamur  triumphis,  protegamur  auxiliis  ;  quae 
pro  illorum  veneranda  gerimus  passione,  nobis  proficiat  ad  medelam  ;  quorum  festa 
solemniter  celebramus,  continuis  foveamur  auxiliis  etc. 


192  /.    Dogmatical  and  Ascetical  Part, 

He  would  deign,  by  virtue  of  this  Sacrifice,  to  make  us  share  in 
the  intercession  of  the  Saints,  and,  in  view  of  the  merits  they  have 
acquired  by  their  union  with  the  self-same  Sacrifice  and  through 
their  intercession,  the  elhcacy  of  which  is  derived  from  this  Sacri- 
fice, to  grant  us  His  powerful  protection.  Want  of  confidence  in  the 
Divine  Mercy  cannot  be  associated  with  such  a  petition,  based  as  it 
is  upon  the  Sacrifice  of  His  infinite  love  and  goodness.  On  the  con- 
trary :  such  a  petition  serves  to  promote  the  honor  of  Christ,  since 
we  thereby  acknowledge  and  confess  that  it  is  Himself  who  has 
glorified  the  Saints  by  the  power  of  His  Sacrifice  ;  yet  more,  this 
petition  conduces  to  the  praise  of  the  Saints,  who,  by  the  grace  of 
the  Sacrifice  of  Christ,  have  offered  themselves  for  Christ  and,  con- 
sequently, now  reign  with  Him  and  are  our  intercessors.  ^  Thus, 
wdiile  the  celebration  of  IMass  covers  the  Saints  of  heaven  with 
honor  and  glory,  it  confers  on  us  men,  in  need  of  assistance,  every 
spiritual  advantage.  '^ 

ARTICLE    THE    THIRD. 

What  Place  the  Eacharistic  Sacrifice  Holds  in  the  Org-anization  of  the  Church; 

Its  Meaning  There  and  Purport. 

23.     The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship. 

It  yet  remains  for  us  to  explain  at  least  briefly  the  central  posi- 
tion and  fundamental  signification  pertaining  to  the  Holy  Sacrifice 
of  the  Mass  in  the  Catholic  Church,  instituted  for  the  salvation  of 
souls. ^  Thence  it  will  be  seen  that  it  is  of  vital  importance  for  the 
very  life  and  operation  of  the  Church. 

I.  The  Catholic  Church  is  the  great  institute  of  salvation, 
founded  by  Christ  for  the  entire  world  and  for  all  time :  as  such  she 
has  the  sublime  mission  and  task  to  continue  and  accomplish  through- 
out all  ages  the  work  of  Christ's  redemption  by  the  conversion  and 
salvation  of  all  nations.  God  wills  that  all  men  by  means  of  the 
Church  and  in  the  Church  should  receive  heavenly  light  and  life, 
and  come  to  the  knowledge  of  the  truth  and  be  saved  (I  Tim.  2,  4.). 
For  this  purpose  the  Lord  is  and  remains  with  His  Church  ;  in  her 
He  lives  and  acts  all  days  until  the  end  of  the  world.  In  sacramen- 
tal truth  and  reality  the  God-man  continues  always  His  mediatorship 
on  earth  by  the  ministry  of  His  Church.  As  He  redeemed  mankind 
especially  by  the  bloody  Sacrifice  of  the  Cross,  so  He  carries  out  the 
work  of  redemption  in  His  Church  chiefly  by  the  unbloody  Sacrifice 
of  the  Altar,  since  it   is  the  essential   representation  and   mystical 


1  Cf.  Augftburger  Pastoralblatt  1876,  p.  277. 

2  Illis  proficiat  ad  hoiioretn,  nobis  autem  ad  salutem  ;  quod  pro  illins  gloria 
celebramus,  nobis  prosit  ad  veniani ;  quae  pro  illius  celebrata  sunt  gloria,  nobis 
proficiat  ad  medelam  etc. 

•''  Tolle  hoc  sacramentum  de  Ecclesia,  et  quid  erit  in  mundo  nisi  error  et  infi- 
delitas?  vSed  per  hoc  sacramentum  stat  Kcclesia,  roboratur  fides,  viget  Christiana 
religio  et  divinus  cultus  (S.  Bonav.  tr.  de  praepar,  ad  Miss.  c.  1,  §  1,  n.  3). 


23,   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  193 

renewal  of  the  world's  redeeming  Sacrifice  of  the  Cross.  This  the 
Church  concisely  and  appropriately  expresses,  when  it  says  of  the 
Mass :  Qiiotles  hujus  liostiae  commemoratio  celehratur^  opus  nostrae 
redemptio)iis  exercetar,^ — that  is,  as  often  as  this  memorial  Sacrifice 
is  celebrated,  the  work  of  the  redemption  is  performed.  These 
simple  words  not  merely  express  that  by  the  Eucharistic  Sacrifice 
the  fruits  of  the  Sacrifice  of  the  Cross  are  bestowed  on  men  in  regard 
to  the  redemption  taken  subjectively,  but  they  also  declare  that  all 
the  features  of  the  work  of  the  redemption,  taken  in  its  objective 
sense,  are  mystically  renewed  and  represented  on  the  altar. ^  AH 
this  is  done  already  by  the  mere  accomplishment  of  the  Sacrifice  at 
the  consecration,  but  still  more  strikingly  in  the  ecclesiastical  rite 
which  accompanies  the  sacrificial  action,  that  is,  in  the  liturgical  cel- 
ebration of  Mass.  From  a  twofold  aspect,  the  Mass  represents  the 
entire  work  of  redemption  ;  for  in  the  Kucharistic  service  the  three 
offices,  as  well  as  the  different  mysteries  of  Christ  are  represented. 

a)  Christ  redeemed  the  world,  as  Supreme  Teacher  inasmuch 
He  announced  the  truths  of  faith  ;  as  Highpriest,  inasmuch  as  He 
established  peace  between  heaven  and  earth  and  regained  for  us  the 
gifts  of  grace  ;  as  Divine  King,  inasmuch  as  He  founded  a  kingdom 
which,  although  in  this  world,  is  not  of  this  world  —  a  supernatural 
kingdom  of  truth,  of  grace  and  of  love,  wherein  He  reigns  over 
hearts.  Christ  continues  to  exercise  His  office  of  teacher,  of  priest 
and  of  shepherd  over  the  whole  world  in  the  Holy  Sacrifice  of  the 
Mass.  As  in  the  earthly  life  of  Christ,  so  likewise  in  the  Euchar- 
istic Sacrifice,  the  sacerdotal  operation  of  the  Lord  holds  the  promi- 
nent place  ;  for  the  radiant  central  and  culminating  portion  of  the 
Mass  lies  in  the  the  Canon,  in  the  course  of  which  the  real  sacrificial 
act  is  accomplished,  which  secures  for  us  reconciliation  and  mercy. 
—  Before  our  Saviour  died  in  sacrifice  on  the  Cross,  He  taught  the 
divine  truth  by  word  and  deed  ;  corresponding  to  this  in  the  Holy 
Sacrifice  of  the  Mass,  the  oblation — His  mystical  death — is  preceded 
by  a  preparation  or  an  interior  service,  in  which  the  prophetic-teach- 
ing of  Christ  is  represented  and  repeated,  that  w^e  may  be  filled  with 
the  light  and  wisdom  of  faith.  *'For  the  ministry  of  Jesus  Christ 
continues  to  live  throughout  all  time,  and  in  the  Holy  Sacrifice  of 
the  Mass  moves  around  the  earth  to  serve  ignorant  and  erring 
humanity.  In  the  Holy  Sacrifice,  wherein  Christ  appears  as  the 
victim  which  upon  the  altar  of  the  cross  allowed  itself  to  be  consumed 
by  the  torments  of  death,  is  seen  here  also  as  the  Heavenly  Teacher 
of  men.  As  victim.  He  is  veiled  under  the  material  appearances  of 
bread  and  wine.  His  voice  is  concealed  and  yet  ever  present  by  the 
voice  of  His  messengers  in  Holy  Scripture :  in  the  Epistles  and  the 

^  Orat,  secret.  Dom.  IX.  post  Pent. — Dicitur  exerceri,  nou  tautum  secundum 
repraesentationevi,  sed  etiam  secundum  efficacianty  quia  nobis  applicatur  (Suarez 
in  S.  Thom.  3,  q.  83,  a.  1.) 

2    In  celebratione  hujus  mysterii  attenditur  repraesentatio  dominicae  passionis 
et  participatio  fructus  ejus  (S.  Thom.  3,  q.  83,  a.  2). 
12 


^^^  I'  Dogmatical  and  Ascetical  Part. 

Gospels"  (Eberhard).  And,  finally,  as  the  Saviour  by  His  sacrificial 
death  entered  into  glory,  as  He  established  by  means  of  the  Cross 
His  supernatural  kingdom  and  eternal  dominion,  thus  the  act  of 
Consecration  or  Sacrifice  in  the  Mass  is  followed  by  Holy  Commun- 
ion, as  the  completion  and  conchision  of  the  Holy  Mass,  and,  by 
means  of  Holy  Communion,  Christ  as  a  meek  king  takes  possession 
of  our  hearts,  and  as  Prince  of  Peace  extends  and  consolidates  the 
kingdom  of  God,  the  dominion  of  grace  and  love  in  our  souls. 

b)  The  work  of  redemption  considered  historically,  namely,  in 
its  gracious  beginning,  in  its  blessed  progress  and  in  its  glorious 
completion,  is  also  in  this  aspect  represented  in  the  Eucharistic 
Sacrifice,  for  it  is  a  living  memorial  of  all  the  wonders  and  mysteries 
which  the  redeeming  love  of  the  triune  God  wrought  for  the  salva- 
tion of  man.  Menioriam  fecit  miyahilium  stiomm,  misericors  et 
miserator  Dominus;  escam  dedit  timentibiis  se  (Ps.  no,  4 — 5). 
The  joyful,  sorrowful  and  glorious  mysteries  of  the  Incarnation,  life, 
death  and  glory  of  the  Saviour  of  the  world  are  placed  before  the 
eyes  of  faith  in  the  celebration  of  Mass.  To  the  presence  of  the 
Lord  on  the  altar  in  the  unbloody  Sacrifice  of  the  Mass,  the  words 
of  the  proj^het  may  be  applied:  l^cce  Salvator  tims  venit:  ecce 
merces  ejus  cum  eo,  et  opus  ejus  coram  illo.  —  "Behold  thy  Saviour 
Cometh:  behold  His  reward  is  with  Him,  and  His  work  before  Him" 
(Isa.  62,  11).  Yes,  the  God-Man  comes  on  the  altar  to  sacrifice 
Himself  for  us  ;  but  where  He  is  present,  there  also  appears  the 
work  and  the  price  of  the  redemption  accomplished  by  Him;  —  with 
Him  both  are  inseparably  united. 

In  the  Mass,  first  of  all,  Christ's  painful  and  bloody  death  on 
the  Cross  is  celebrated  and  represented.  Now,  as  in  Christ's  sacri- 
ficial death  on  the  Cross  all  the  other  mysteries  of  redemption  partly 
culminate  and  partly  have  their  root,  so  must  they  also  meet  and 
come  together  in  the  unbloody  Sacrifice  of  the  Altar,  since  it  is  the 
living  and  real  representation  of  the  bloody  Sacrifice  of  the  Cross. ^ 
By  the  separate  consecration  of  bread  and  wine,  Christ's  Body  and 
Blood  are  offered  under  the  symbol  of  death  ;  therefore,  the  altar 
becomes  Mount  Calvary,  the  Cross  saturated  with  His  Blood. 

The  wonders  of  the  Incarnation, —  of  Bethlehem  —  are  likewise 
repeated:  the  altar  becomes  the  crib,  the  Infant  Jesus  lies  concealed 
therein  in  the  humble  little  Host. 

Nor  is  less  renewed  in  mysterious  reality  upon  the  altar  all  that 
transpired  of  the  life  of  Christ,  from  Bethlehem  to  Golgatha.  In 
the  intervening  period  "three  and  thirty  years  of  the  Lord's  earthly 
pilgrimage  elapsed,  such  years  as  had  never  before  been  seen  on 
earth,  years  that  shone  out  in  ])righter  light,  resplendent  with  grace 
and  benediction,  truth  and  mercy,  crowned  by  the  presence,  the 
dwelling  and  journeyings  of  the  Son  of  God  here  below"  (Eberhard). 


1  Missae  sacrificium  est  expressa  quaedam  et  viva  imago  passionis  Christi  et 
consequenter  incarnationis  et  alioruni  Christi  mysterioruin,  quibus  nihil  altius  et 
excellentius  operatus  est  Deus  (Suarez  disp.  76,  sect.  2). 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  195 

This  silent,  humble,  hidden,  obedient,  adorable  life  of  prayer  and 
sacrifice  is  continued  by  the  Saviour  until  the  end  of  time  under  the 
veil  of  the  Eucharistic  species  for  the  honor  of  God  and  the  welfare 
of  man.  Finally,  the  Eucharistic  Sacrifice  is  also  a  memorial  of  the 
glory  of  the  Lord  —  of  His  Resurrection  and  Ascension.^  As  the 
risen,  transfigured  Saviour  appeared  unto  His  own,  saying  confident- 
ly to  them  :  "Peace  be  to  you  ;  it  is  I,  fear  not,"  so  He  now  is  and 
remains  with  us,  near  us  and  in  our  midst  in  His  concealed  glory 
and  with  His  painless  wounds,  to  console,  to  rejoice,  to  bless  and  to 
protect  us. 

We  thus  behold  in  the  Eucharistic  Sacrifice  not  only  the  glorious 
crown  of  the  great  work  of  redemption,  but  we  have  also  there  the 
summary  and  renewal  of  those  adorable  mysteries  of  profound  anni- 
hilation and  supreme  glory,  which  Christ  once  accomplished  upon 
earth  for  the  love  of  us  and  for  our  redemption.  In  a  manner  as 
simple  as  it  is  grand,  the  celebration  of  ]\Iass  places  before  the  eyes 
of  the  faithful  the  way  in  which  our  Lord  descended  from  the  heights 
of  heaven  to  visit  us,  through  the  mercies  of  our  God  (Luke  i,  78); 
how  He  did  not  abhor  the  Virgin's  womb  (non  homtisti  Virfjhns 
titerum — Te  Deuni)  and  the  hard  manger  {praesepe  non  ahliorruit — 
Hymn.  Uccl.  ) ;  how  as  a  giant  He  entered  with  joy  and  hastened  with 
exultation  through  the  thorny  career  of  our  redemption  (Ps.  18,  6); 
how  He  dwelt  and  walked  among  men  under  the  humble  appearance 
of  a  servant,  teaching,  healing,  doing  good,  bestowing  blessings; 
how  He,  finally,  descended  to  the  lowest  depths  of  sorrow  and  dis- 
grace, and  from  the  shadows  of  the  tomb  raised  Himself  to  the 
brightest  glory  of  heaven. 

These  holy  mysteries,  contained  as  in  their  germ  in  the  Eucha- 
ristic Sacrifice,  are  fully  developed  and  beautifully  shown  forth  in 
the  sacrificial  rite  of  the  Church;  for  in  the  course  of  the  year  the 
formulas  of  the  Mass,  alternating  in  due  order,  severally  place  before 
us  and  prominently  represent  in  turn  the  mysteries  of  the  great  re- 
demption. The  Eucharistic  Sacrifice  is  most  intimately  connected 
with  the  celebration  of  the  ecclesiastical  year;  for  the  Holy  Sacrifice 
finds  therein  its  full  illustration.  The  cycle  of  feast-days  and  holy 
seasons  casts  its  refulgence  and  its  shadows  upon  the  altar:  the  silent 
longing  and  joyful  anticipations  of  Advent,  the  heartfelt  blessedness 
and  the  delicious  peace  of  soul  of  the  lovely  Christmas  night,  the 
serious  penitential  spirit  and  the  sentiments  of  bitter  regret  of  Lent, 
the  unspeakable  sorrows  and  the  gloom  and  mourning  of  Holy  Week, 
the  cheering  glory  and  the  Alleluias  of  Eastertide,  the  joy  and 
supernal  happiness  of  the  grace  of  the  Octave  of  Pentecost  find  in 


1  Resurrectio  et  ascensio  Domini  eo  ipso  commemoratur,  quod  Christus  sub 
speciebus  panis  et  vini  praesens  est  immortalis  et  gloriosus,  prouti  est  post  resur- 
rectionem  et  ascensionem  :  ideoque  in  oratione  post  consecrationem  dicitur,  Missae 
sacrificium  offerri  in  memoriam  passionis,  nee  non  ab  inferis  resurrectionis,  sed  et 
in  coelos  gloriosae  ascensionis  Domini  nostri  Jesu  Christi  (Miiller,  Theol.  moral., 
1.  3,  tit.  1,  §  15,  n.  11). 


196  /.  Dogmatical  and  Ascetical  Part. 

the  liturgical  celebration  of  Mass  appropriate  and  touching  expres- 
sion. At  the  altar  our  ears  are  greeted  at  one  time  with  the  sound 
of  doleful  lamentation,  at  another,  with  the  tones  of  joy  and  praise; 
we  there  behold  the  priest  now  in  the  color  of  love  or  of  hope,  and 
again  in  that  of  joy  or  of  sorrow. 

2.  The  work  of  redemption  accomplished  by  Christ  on  the 
Cross  is  always  included  in  a  lively  manner  and  mystically  repre- 
sented in  the  Eucharistic  Sacrifice,  in  order  to  render  due  honor  and 
w^orship  to  God,  as  well  as  to  apply  to  man  all  the  benefits  and 
blessings  of  redemption.  From  this  it  follows  that  the  Eucharistic 
Sacrifice  must  be  the  centre,  the  heart  and  soul  of  the  entire  liturgy, 
that  is,  of  divine  worship  and  the  dispensing  of  grace.  The  princi- 
pal object  of  the  liturgical  activity  and  elhciency  of  the  Church 
consists  in  rendering  to  God  in  the  highest  all  honor,  adoration  and 
glory,  and  to  obtain  for  man  on  earth  reconciliation,  remission  of 
sin  and  sanctification.  In  the  liturgy  praise  and  thanksgiving 
ascend  to  Heaven,  blessing  and  grace  descend  upon  earth;  in  the 
liturgy  man  elevates  himself  to  God  and  God  descends  to  men.  The 
liturgy  daily  procures  and  maintains  the  supernatural  relation,  the 
reciprocal  intercourse,  the  mystical  communion  of  life  and  love 
between  Heaven  and  earth,  between  God  and  men.  This  aforesaid 
object  is  most  perfectly  attained  by  the  celebration  of  Mass, — which 
excels  and  eclipses  all  other  acts  of  worship.^  These  acts  are  num- 
erous and  manifold  ;  for  in  her  liturgical  worship  the  Church  has 
always  bestowed  her  heavenly  treasures  of  grace,  in  form  more 
beautiful  and  with  a  hand  more  lavish  and  has  exteriorly  revealed 
more  fully  and  universally  her  interior  plenitude  of  life.  In  the 
beauty  and  splendor  of  her  liturgy,  she  appears  as  that  new  and 
heavenly  Jerusalem,  which  the  Evangelist  St.  John  saw  descending 
from  Heaven  as  a  bride  richly  adorned  (Apoc.  21,  2);  therein  she 
appears  as  the  spouse  of  the  King,  betrothed  to  the  Lord  (2  Cor. 
II,  2),  standing  at  the  right  hand  of  the  King,  in  garments  of  gold, 
clothed  round  about  with  variety  of  splendor  (Ps.  44,  10 — 14):  yet 
the  most  brilliant  diadem- and  the  most  precious  jewel  of  her  rich, 
her  divine  bridal  attire  is  the  exalted  and  elevating  sacrifice  of  the 
altar. — It  forms  not  merely  the  crown  of  her  liturgy;  but  is  also,  in 
a  certain  sense,  its  vivifying  root  and  noble  stock.  Catholic  worship 
possesses,  so  to  speak,  the  Eucharistic  stamp,  the  Eucharistic  color 
and  the  Eucharistic  perfume,  since  all  acts  of  worship  are  referred 
proximately  or  remotely  to  the  Eucharistic  Sacrifice,  or  are  joined 
to  it,  drawing  thence  fresh  life,  power  of  attraction  and  consecration. 
Without  the  Sacrifice  this  noble  worship  would  be  impoverished  and 
stunted,  would  fade  and  die  away,  as  is  evident  from  non-Catholic 
denominations.    This  unrivalled  supremacy  the  Eucharistic  Sacrifice 

1  In  the  liturgy  the  Eucharistic  and  Communion  service  are  often  designated 
by  the  words  veneranda,  sacrosancta  co))ii>ic'rcia  —  and  the  Incarnation  as  adniira- 
bile  commerciumy  to  signify  that  by  ])oth  these  mysteries  a  real  commerce  and 
exchange  is  negotiated  between  Heaven  and  earth,  between  God  and  men.  Cf. 
Secret,  in  Nativ.  Dom.  et  in  Domin.  XVIII.  post  Pent. 


23,   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  197 

obtains  througliout  the  entire  sphere  of  religious  worship.  To  show 
this  more  in  detail  let  us,  in  the  first  place,  consider  the  divine 
service,  that  is,  those  acts  of  divine  worship  which  relate  principally 
to  the  honor  of  God  ;  and  secondly,  the  dispensation  of  grace,  that 
is,  those  acts  of  worship  which  directly  and  chiefly  relate  to  the 
sanctification  of  man. 

a)  The  celebration  of  Holy  Mass  is  the  most  worthy  and  the 
most  perfect  divine  service  ;  for  it  procures  to  the  Most  High  a  wor- 
ship and  a  veneration  which  millions  of  worlds  would  be  incapable 
of  rendering  Him.  ^  The  Eucharistic  Sacrifice  is  of  itself  the  most 
glorious  chant  to  the  the  praise  and  glory  of  the  triune  God.  It  is 
the  summary  of  divine  worship;  for  it  is  our  highest  adoration  and 
best  thanksgiving,  our  most  efficacious  propitiation  and  most  power- 
ful petition.  The  duty  of  praising  God,  of  thankiug  Him,  of 
rendering  Him  due  honor  and  satisfaction,  and  of  petitioning  Him, 
can  and  must  be  couiplied  with  also  by  prayer;  but  how  naked, 
poor  and  deficient  would  be  this  divine  service,  if  we  had  not  the 
Sacrifice  of  the  Altar,  whereby  the  name  of  the  Lord  is  magnified 
and  glorified  among  all  nations!  (]\Ial.  i,  ii.)  This  unique  Sacri- 
fice infinitely  excels  in  value  and  dignity,  in  power  and  efficacy  all 
the  many  prayers  of  the  Church  and  of  the  faithful.  —  Christ  offers 
Himself  on  the  altar  by  our  hands  and  we  should,  as  intimately 
united  with  Him  as  the  branches  are  with  the  vine,  enter  wholly 
into  His  sentiments,  and  unite  ourselves  to  His  Sacrifice.  It  is  only 
by  such  a  union  that  our  praise,  thanksgiving,  petition  and  atone- 
ment become  meritorious  and  pleasing  in  the  sight  of  God.  The 
ivy-vine  left  to  itself  can  but  creep  on  the  ground  and  must  miser- 
ably decay;  but  if  planted  near  a  tree,  it  finds  a  support,  it  clings  to 
it  and  climbs  upwards.  In  like  manner  our  divine  worship  would 
be  of  itself  very  weak  and  imperfect,  and  would  hardly  rise  above 
the  dust  of  the  earth;  but  when  in  union  with  the  worship  of  the 
Sacrifice  of  Christ  it  ascends  even  to  Heaven.  At  the  celebration  of 
Mass,  we. say :  "Behold,  O  Heavenly  Father,  to  Thee  we  owe  infinite 
praise  on  account  of  Thy  infinite  majesty;  because  of  Thy  number- 
less graces  and  benefits,  we  owe  infinite  thanks;  for  the  innumerable 
offences  we  have  committed  against  Thee,  we  owe  infinite  atone- 
ment; and  because  of  our  manifold  needs  and  dangers,  we  owe  the 
tribute  of  our  humble  supplication  ;  but  all  our  acts  of  praise,  of 
thanksgiving,  of  atonement  and  of  supplication,  how  miserable  are 
they  not,  and  how  unworthy  to  be  offered  to  Thee  !  Still  we  unite 
them  to  the  Sacrifice  of  praise,  thanksgiving,  propitiation  and  peti- 

^  Alia  institutionis  hujus  sacramenti  causa  est  qiiotidianaet  jngis  honoratio  et 
glorificatio  Dei  Patris,  imo  totius  siiperbeatissimae  Trinitatis,  quia  in  hujus  sacra- 
menti celebratione  ac  sumptioue  magnalia  et  beneficia  Dei  recoluntur,  gratiarum 
actio  Deo  offertur,  bonitas  et  majestas  Omnipotentis  laudatur  et  multiplex  honor 
Altissimo  quotidie  exhibetur:  imo  per  hujus  sacramenti  celebratiouem  ac  sumptiouem 
cultus  christianae  religionis  praecipue  conservatur,  fideles  ad  ecclesiam  conveniunt, 
confitentur,  coadunantur.  Estque  sacramentum  hoc  inconiparabile  et  pretiosissi- 
niuin  Ecclesiae  militantis  clenodiuin  (Dion.  Carthus.     De  vita  Curator,  art.  15). 


198  /.  Dogmatical  and  Ascetical  Part. 

tion  of  Thy  Son  Jesus  Christ,  infinitely  pleasing  to  Thee,  with  which 
we  offer  them  to  Thee,  imploring  Thee  that  for  His  sake  Thou  wilt 
graciously  accept  this  our  unworthy  homage,  with  all  that  we  are 
and  have,  and  be  merciful  and  favorable  to  us!"  ^ 

Since  in  the  Eucharistic  Sacrifice  the  divine  history  of  the 
Redeemer  and  of  His  redemption  are  mystically  represented,  the 
Holy  Mass,  too,  takes  precedence  in  the  ecclesiastical  festivals.  What 
the  sun  in  the  heavens  is  to  all  nature,  shedding  light  and  imparting 
warmth,  the  Eucharistic  Sacrifice  is  in  the  house  of  God,  beautifying 
and  adorning  its  every  feast  with  celestial  splendor.  Wherefore  the 
Church  of  Christ  celebrates  the  mysteries  of  grace  by  the  Eucharistic 
Sacrifice,  unto  which  the  faithful  unite  their  acts  of  adoration,  praise, 
thanksgiving,  petition,  love  and  admiration.  We  likewise  celebrate 
the  mysteries,  the  privileges,  the  graces,  the  virtues,  the  glories, 
the  power  and  goodness  of  the  Virgin  Mother  of  God  by  the  Holy 
Sacrifice  of  the  INIass.  In  what  way  do  we  most  worthily  celebrate 
the  annual  commemoration  of  the  Saints?  By  offering  the  Eucha- 
ristic Sacrifice  in  order  to  praise  and  thank  God,  because  He  is 
wonderful  in  His  Saints,  because  He  has  adorned  them  with  the 
greatest  diversity  of  graces,  virtues  and  miracles,  crowned  them 
with  honor  and  glory,  and  given  them  to  us  as  bright  models  and 
powerful  patrons.  Thus  the  Eucharistic  Sacrifice,  like  a  gold  ring, 
moves  around  the  liturgical  cycle  of  the  holy  feasts  and  seasons.  On 
the  most  pleasant  of  all  feasts,  namely  on  Christmas,  "when  the 
heavens  are  overflowing  with  honey,  and  true  joy  hath  come  to  us 
from  on  high,"  the  Church  permits  her  priests  to  celebrate  three 
Masses,  in  order  to  express  more  perfectly  her  exceeding  exultation 
over  "this  day  of  the  new  redemption  of  the  ancient  reconciliation 
and  eternal  bliss."  ^  —  On  sorrowful  Good  Friday,  on  the  contrary, 
when  the  Church  with  deepest  compassion  is  entirely  absorbed  in 
her  meditation  and  contemplation  of  the  Cross  and  of  her  Divine 
Spouse,  dyiug  in  torments  for  the  sins  of  the  world  —  on  this  great 
day  of  mourning,  the  Church,  so  to  speak,  forgets  what  is  dearest 
and  most  precious  to  her,   namely,  the  joy  and  consolation  of  the 


1  Martin,  Das  christliche  Leben  p.  275. 

2  In  die  Nativitatis  plures  Missae  celebrantur  propter  triplicem  Christi  nativi- 
tatem.  Quarum  una  est  aetcrna^  quae  quantum  ad  nos  est  occulta,  et  ideo,  una 
Missa  cantatur  in  nocte,  in  cujus  Introitu  dicitur:  "Dominus  dixit  ad  me!  Filius 
mens  es  tu  —  ego  hodie  genui  te."  —  Alia  est  temporalis,  sed  spiritualis,  qua  sc. 
Christus  oritur  tanquam  lucifer  in  cordibus  (2  Petr.  1,  19)  et  propter  hoc  cantatur 
Missa  in  aurora,  in  cujus  Introitu  dicitur:  "Lux  fulgebit  hodie  super  nos." — Tertia 
est  nativitas  Christi  temporalis  et  corporalis,  secundum  quam  visibilis  nobis  proces- 
sit  ex  utero  virginali  carnc  indutus  et  ob  hoc  cantatur  tertia  Missa  in  clara  luce,  in 
cujus  Introitu  dicitur:  "Puer  natus  est  nobis." — Licet  e  converso  posset  dici  quod 
nativitas  aetcrna  secundum  se  est  in  plena  luce  et  ob  hoc  in  Evangelio  tertiae 
Missae  fit  mentio  de  nativitate  aeterna.  — Secundum  autem  nativitatem  corporalem 
ad  litteram  natus  est  de  nocte  in  signum  quod  veniebat  ad  tenebras  infirmitatis 
nostrae,  unde  et  in  Missa  nocturna  dicitur  Evangelium  de  corporali  Christi  nativi- 
tate (S.  Thom.  3,  (|.  83,  a.  2  ad  2). 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  199 

Holy  Sacrifice,  denying  herself  the  chalice  of  refreshment  and  sal- 
vation in  view  of  the  bitter  cup  of  sorrow  which  her  Divine  Spouse 
drank  upon  Golgotha.^ 

Finally,  all  that  the  faithful  do  for  and  give  to  His  service,  is 
referred  principally  to  the  worthy  celebration  of  the  Eucharistic 
Sacrifice.  For  what  purpose  are  all  those  magnificent  churches  and 
altars  built,  dedicated  and  furnished  with  every  imaginable  adorn- 
ment that  art  and  nature  can  produce?  Principally  for  the  celebra- 
tion of  Holy  Mass.  For  what  purpose  are  the  gold  and  silver  sacred 
vessels  and  the  magnificent  vestments?  Chiefly  for  the  celebration 
of  the  Mass.  For  what  purpose  the  lights  that  burn  on  the  altar, 
the  flowers  that  exhale  their  perfume,  the  clouds  of  incense  that  fill 
the  sanctuary  —  for  what  else  than  to  honor  and  to  place  before  our 
eyes  the  majesty  of  the  Eucharistic  Sacrifice? 

It  must  not  be  forgotten,  in  fine,  that  the  Eucharistic  Sacrifice 
is  an  inexhaustible  source  of  holy  thoughts  and  pious  emotions  — 
always  refreshing,  comforting  and  quickening  both  mind  and  heart. ^ 

1  In  hoc  Sacramento  recolitur  passio  Christi,  secundum  quod  ejus  effectus  ad 
fideles  derivatur,  sed  tempore  passionis  recolitur  passio  Christi  secundum  hoc  quod 
in  ipso  capite  nostro  fuit  perfecta,  quod  quidem  factum  est  semel,  quotidie  autem 
fructum  dominicae  passionis  fideles  percipiunt,  et  ideo  ilia  commemoratio  fit 
semel  in  anno,  haec  autem  quotidie  et  propter  fructum  et  propter  jugem  memo- 
riam.  .  .  Veniente  veritate  cessat  figura.  Hoc  autem  sacramentum  est  figura  quae- 
dam  et  exemplum  dominicae  passionis.  Et  ideo  in  die  quo  ipsa  passio  Domini 
recolitur,  prout  realiter  gesta  est,  non  celebratur  consecratio  hujus  sacramenti.  Ne 
tamen  Ecclesia  ea  etiam  die  sit  sine  fructu  passionis  per  hoc  sacramentum  nobis 
exhibit©,  corpus  Christi  consecratum  die  praecedenti  reservatur  sumendum  illo 
die,  non  autem  sanguis  propter  periculum,  et  quia  sanguis  specialius  est  imago 
dominicae  passionis.  Nee  verum  est  quod  quidam  dicunt,  quod  per  immisionem 
particulae  corporis  Christi  in  vinum  convertatur  vinum  in  sanguinem.  Hoc  enim 
aliter  fieri  non  potest  quam  per  consecrationem  factam  sub  debita  forma  verborum 
(S.  Thom.  3,  q.  83,  a.  2  ad  1—2). 

2  Hoc  Ecclesiae  sacramentum,  quoniam  assidua  sui  repraesentatione  memo- 
riam  innovat,  fidem  auget,  spem  roborat,  charitatem  confirmat,  non  superfluum, 
sed  valde  necessarium  est.  .  .  .  Solvit  quidem  et  plene  tollit  peccata  mundi  Agnus 
Dei  in  cruce  immolatus;  nee  tamen  idcirco,  ut  dixi,  superfluus  est  in  altari  oblatus. 
Et  ut  in  teipso  hoc  dicas,  adverte  quicumque  haec  legis,  teque  ipsum  interroga, 
quando  magis  movearis,  si  tamen  quod  profiteris  firmiter  credis,  utrum  quando 
dicitur:  Christus  olim  inter  homines  apparuit ;  an  quando  dicitur:  Christus  nunc 
inter  homines  conversatur ;  quando  dicitur:  Olim  in  cruce  pependit ;  an  quando 
dicitur:  Nunc  in  altari  offertur :  utrum,  inquam,  te  magis  moveat  et  ad  admiran- 
dum  et  amandum  accendat  ejus  praedicata  absentia  quam  demonstrata  praesentia? 
Sed  scio  quia  non  diffiteris,  quod  verum  est,  magis  humana  corda  moveri  praesen- 
tibus  quam  absentibus  rebus.  .  .  .  Movetur  igitur  magis  ad  praesentem  quam  ad 
absentem,  movetur  magis  ad  visum  quam  ad  auditum  Christum,  movetur  ad  admi- 
randum,  movetur  ad  amandum,  quo  amore  amanti  generaturremissiopeccatorum. . . 
Non  est  ergo  superfluum  Christi  corporis  et  sanguinis  sacramentum,  quo  vivacior 
memoria  excitatur,  quo  ferventior  dilectio  provocatur,  quo  plenior  peccatorum 
remissio  comparatur.  Non  est  superfluum,  quia  non  tantum  per  id  quod  Deus  est, 
sed  etiam  per  id  quod  homo  est,  nobiscum  est  usque  ad  consummationem  saeculi 
(Petrus  Venerab.     Tractatus  contra  Petrobrusianos  [Migne  tom.  189,  p.  813]  ). 


200  /.  Dogmatical  and  Ascetical  Part. 

At  the  altar  all  the  rays  of  heavenly  truth  and  grace  meet  as  in  a 
focus:  who  is  there  that  can  approach  this  glowing  hearth,  without 
beingr  inflamed  with  ardent  devotion  and  fervent  love  of  God  ?  The 
altar  on  which  the  God-Man  day  after  day  offers  Himself  before  our 
eyes  and  by  our  hands,  is  the  holy  hearth  where  faith,  hope  and 
love  are  enkindled  and  inflamed,  where  the  spirit  of  prayer  in  enliv- 
ened and  devotion  is  aroused  and  ascends  to  Heaven  itself.  *'Tlie 
fire  on  the  altar  shall  always  burn,"  God  said  in  the  Old  I^aw  (Lev. 
6,  12).  But  in  reality  it  is  upon  our  altars  that  God  has  enkindled 
a  fire  that  shall  never  be  extinguished.  All  the  mysteries  and  truths 
hidden  in  the  Sacrifice  of  the  Mass  and  which  appeal  to  the  heart 
with  a  wonderful  force  from  the  altar,  call  forth  the  spirit  and  words 
of  prayer.  Is  it  difhcult  to  raise  ourselves  in  thought  to  Heaven,  to 
lift  our  mind  to  God,  although  the  earth  as  a  leaden  weight  ever 
drags  us  downward,  when  in  the  Mass  Heaven  descends  to  us,  when 
our  God  and  Redeemer  stands  before  us,  humbly  veiled  under  the 
appearances  of  bread  and  wine?  Christ  descends  under  the  mean 
appearances  of  material  food,  with  which  our  thoughts  and  cares  are 
concerned,  that  silently  and  gently  He  may  wean  us  from  those 
thoughts  and  cares,  and  raise  our  hearts  heavenward.  We  are  in  a 
wonderland  of  mysteries,  where  under  the  shadow  of  foreign  appear- 
ances the  Manna  of  life  eternal  grows  and  the  waters  of  salvation 
rush  along.  Our  Lord  and  Saviour  is  there  awaiting  the  tril)ute  of 
our  adoration.  Behold!  the  Church  raises  aloft  the  Cross  of  the 
Redeemer,  crying  unto  us  :  *'You  are  poor  sinners,  altogether  desti- 
tute of  honor  before  God,"  and  she  points  out  to  us  the  avenging 
hand  of  justice  raised  above  our  life  and  our  sins.  Then  we  strike 
our  breast;  our  conscience  awakes,  accuses  and  convicts  us,  so  that 
we  exclaim:  Through  my  fault !  And  we  bow  our  head  under  the 
weight  of  the  reproaches  and  accusations  of  our  thoughts.  But  we 
do  not  sink  into  the  abyss  of  despair.  The  night,  through  the 
mercy  of  God,  has  become  light.  For  * 'Peace  to  men  of  good  will" 
the  angels  sang;  and  over  the  Cross  this  peace  embraced  impending 
justice  and  disarmed  it.  We  have  before  us  Christ's  Body  and  Blood, 
which  prove  to  us  the  great  love  of  God  and  wrest  from  our  hearts  a 
thanksgiving  full  of  joy.^  As  our  Saviour  has  given  us  the  most  en- 
couraging assurance  in  the  words  :  ^'If  you  ask  the  Father  anything 
in  My  name.  He  will  give  it  to  you"  (John  16,  23),  our  courage 
must  then  be  boundless,  when  we  hold  in  our  hands  Christ,  tlie 
well-beloved  Son  Himself,  when  we  pray  to  Him  and  He  Himself 
prays  for  us.  Then  our  gaze  falls  upon  the  great  comnuniity  of 
those  who  are  united  with  us  at  the  sacred  family  table  of  Jesus 
Christ,  upon  His  holy  Church,  upon  our  brothers  and  sisters  gone 


1  Vere  (lignum  et  justum  est.  .  .  .  tibi  debitam  servitutem  per  ininisterii  hujus 
impletionera  (Sacrificial  celebration)  persolvere,  quia  non  solum  peccautibus 
veniam  tribuis,  sed  etiam  pracmia  petentibus  inipcrtiris.  Kt  quod  pcrpeti  malis 
operibus  promeremur,  magnifica  i)ietate  dfiK-llis,  ut  nos  ad  tuae  reverentiae  cultuui 
et  terrore  cogas  et  amore  perducas  (Sacrament.  Gregor). 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  201 

before  us  and  detained  in  the  purification  and  expiation  of  purgatory, 
upon  all  for  whom  Christ  died.  Our  heart,  enlarged  to  embrace 
them  all  in  view  of  the  love  of  Christ,  includes  them  in  our  prayers. 
Thus  naturally  prayers  crowd  each  other  within  us  and  on  our  lips. 
Prayer  finds  forcible  expression  in  the  numerous  ceremonies  per- 
formed by  the  priest :  in  bowing,  kissing  the  altar,  in  the  sign  of 
the  Cross,  in  genuflecting  and  in  many  other  symbolical  actions. 
The  Church  w^ould  do  violence  to  herself  and  act  contrary  to  the 
current  of  her  feelings,  if  she  did  not  thus  in  a  variety  of  ways  reveal 
the  spirit  of  prayer.  Who  would  not  be  moved  on  beholding  in  the 
spirit  of  faith  our  wounded  Saviour  stretched  on  the  hard  wood  of 
the  Cross,  His  body  bruised  and  torn.  His  blood  poured  out,  and  all 
the  love  blazing  out  from  His  wounds?  Hence  it  is  not  surprising  if 
these  lively  sentiments  burst  forth  into  unceasing  prayers  and  into  a 
multitude  of  ceremonies  surrounding  the  Holy  Sacrifice,  down  even 
to  the  color  of  the  sacerdotal  vestments.  These  are  not  mere  empty 
forms,  they  are  wdiole-souled  customs,  in  which  the  ever  youthful 
and  fresh  emotions  of  our  Church  find  expression.  These  noble  and 
holy  sentiments  manifest  themselves  in  the  ancient  prayers  and 
chants  woven  into  the  Rite  of  the  INIass:  in  prayers  which  for  their 
sublime  simplicity  cannot  be  surpassed,  in  choral  singing,  which 
resounds  through  the  halls  of  the  Church  as  melodies  from  a  better 
world.  They  are  prayers  and  chants  that  bloom  in  an  eternal  youth, 
ever  full  of  the  vigor  of  life,  ever  attractive  as  does  all  that  emanates 
from  the  mind  of  the  highly  gifted  human  soul  when  filled  with  God.^ 
b)  Among  the  ordinances  for  the  dispensation  of  grace  which 
principally  and  immediately  relate  to  the  sanctification  of  man,  the 
Holy  Sacrifice  of  the  Mass  holds,  in  many  respects,  tlie  most  promi- 
nent place.  This  is  based  on  the  relation  which  the  Sacrifice  of  the 
Mass  bears  to  the  Sacrifice  of  the  Cross.  The  Sacrifice  of  the  Cross 
is  the  original  source  of  all  grace;  for  from  the  Sacrifice  of  the  Cross 
all  the  blessings  of  redemption  proceed  and  all  the  means  of  grace 
draw  their  virtue  and  efficacy.  Now,  in  the  Sacrifice  of  the  Mass 
the  inexhaustible  source  of  grace  and  salvation  of  the  Sacrifice  of 
the  Cross  is  transferred  from  the  past  to  the  present,  from  a  distance 
it  is  brought  nearest  to  us.  For  this  reason  and  under  this  aspect, 
the  Eucharistic  Sacrifice  can,  in  a  certain  sense,  be  designated  as 
the  source  of  the  grace-giving  sacraments  and  sacramentals.  ^ 

^    Cf.  Eberbard,  Kanzelvortrage  1,  369  etc. 

2  Missae  sacrificium  non  quidem  uti  sacrataenta,  immediate  institutum  est  ut 
gratiam  ex  opere  operate  conferat,  sed  fontem  constituit  unde  sacramenta  vim  suam 
hauriunt,  et  thesaurum.  bonorum,  quibus  miseriae  fidelium  ex  omni  parte  subveni- 
tur:  hie  obtinent  peccatores  gratiam  sese  disponendi  ad  conversionem,  hie  succur- 
ritur  insufficientiae  adorationis  et  gratiarum  actionis  quas  Deo  offerimus,  hie  satisfit 
pro  peccatis,  hie  impetrantur  quaecunque  bona  sive  temporalia  sive  spiritualia. 
Atque  idcirco,  quemadmodum  sacrificium  crucis  est  opus  salutis  nostrae  consum- 
mativum  et  prima  origo  omnis  santitatis  et  justitiae,  ita  sacrificium  Missae  est 
praecipuum  medium  meritorum  crucis  applicativum  et  proinde  totius  oeconomiae 
gratiae  centrum  (Lambrecht,  De  ss.  Missae  sacrificio  p.  5,  c.  1,  §  4). 


202  /.  Dogmatical  and  Ascetical  Fart. 

If  we  consider  the  Sacrifice  of  the  Mass  chiefly  as  a  means  of 
grace, ^  it  is  inferior,  indeed,  to  the  Sacraments,  inasmuch  as  it  can- 
not, as  they  do,  directly  efface  sin  and  impart  sanctifying  grace;  but 
in  other  respects  the  Sacrifice  excels  them,  since  by  the  Sacraments 
only  certain  graces  and  those  merely  for  the  recipient  are  obtained, 
while  the  j\Iass  can  obtain  directly  or  at  least  indirectly  all  divine 
graces  and  blessings,  and  those  not  only  for  the  one  who  celebrates, 
but  also  for  others,  in  whose  behalf  it  is  celebrated. ^  Consequently, 
the  efficacy  of  the  Mass  is  more  universal  and  comprehensive  than 
that  of  the  Sacraments.  The  Eucharistic  Sacrifice  is  truly  a  means 
of  salvation;  for  it  has  great  power  to  avert  all  evil  from  us  and  to 
procure  for  us  all  goods,  all  kinds  of  benefits  and  blessings.  The 
Mass  reconciles  God's  justice  and  leads  us  to  the  treasury  of  graces, 
by  which  we  are  disposed  worthily  to  receive  the  Sacraments  and  to 
obtain  sacramental  graces.  In  this  manner  the  Eucharistic  Sacrifice 
tends  to  the  possession,  increase  and  preservation  of  sacramental 
grace  ;  but  in  how  far  has  it  its  origin  in  the  Holy  Sacrifice  ? 

The  chief  blessing  of  grace  is  contained  in  the  holy  Sacraments. 
The  Sacraments  are  "stars  that  light  up  the  firmament  of  fallen  hu- 
manity, well-springs  in  the  desert  of  the  pilgrimage  of  life,  miracles 
of  the  love  of  God,  mercies  of  Jesus  Christ."  They  obtain  those  gra- 
ces which  correspond  to  and  relieve  the  general  constant  necessities 
of  Christian  life.  Their  efficacy  consists  essentially  in  removing  the 
curse  of  sin  and  in  infusing  into  the  soul  the  grace  of  sanctification. 
They  were  instituted  by  Jesus  Christ  to  produce  and  awaken,  to 
preserve  and  strengthen,  to  heal  and  restore,  to  increase  and  perfect 
the  higher,  supernatural  life  of  the  soul,  that  mystical  life  of  grace 
of  the  children  of  God.  The  Sacrifice  of  the  Cross  is  the  primary 
source,  wdiich,  at  the  altar  in  the  Mass,  gushes  forth  anew  day  by 
day,  to  re-fill  continually  the  channels  of  the  Sacraments  which 
bring  to  us  the  saving  waters  of  redemption.  Inasmuch  as  on  the 
altar  the  same  Sacrifice  is  offered  as  was  offered  on  the  Cross,  we 
may  designate  the  Mass  also  as  the  Sacrificial  source  whence  flow 
the  Sacramental  streams  of  grace  and  salvation.^  Or  the  Mass  may 
be  regarded  as  a  daily  rising  sun  of  grace,  whose  pure,  white  rays 
of  light  are  refracted  sevenfold  in  the  Sacraments,  and  thus  form 

1  Alia  causa  institutionis  Eucharistiae  est  copiosa  et  multiplex  et  misercordis- 
sitna  subventio  indigentiae  nostrae.  Hujus  quippe  dignissimi  celebratio  ac  sumptio 
sacramenti  est  nobis  quotidianum  contra  quotidiana  nostra  peccata  remedium, 
infirmitatis  ac  fragilitatis  nostrae  praesidium  ac  niunimen,  paupertatis  nostrae  dita- 
tio,  passionum  dejectio,  expugnatio  vitiorum,  confirmatio  et  auctio  gratiarum : 
imo  ineffabiles  utilitates  ex  hoc  sacramento  nostris  proveniunt  animabus  (Dion. 
Carthus.  De  vita  Curator.,  art.  15). 

2  Suarez  disp.  76,  sect.  3,  n.  4. 

3  Vere  ac  necessario  (Eucharistia)  /ons  omnium  gratiarum  dicenda  est,  cum 
fontem  ipsum  coelestium  charismatum  et  donoruni,  oniniunique  sacramentorum 
auctorem,  Christum  Dominum,  adinirabili  modo  in  se  coiilineat,  a  quo,  tanquam  a 
fonte,  ad  alia  sacramenta,  quidquid,  boui  et  perfectionis  habent,  derivatur  (Catech. 
Rom.  p.  2,  cap.  4,  q.  40,  n,  2). 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  203 

the  golden  peace-bow  wliicli  connect  the  riches  of  Heaven  with  the 
poverty  of  the  earth.  —  The  relation  of  the  Sacraments  to  the  Sacri- 
fice of  Christ  is  mystically  indicated,  inasmuch  as  from  the  pierced 
Heart  of  the  Saviour  on  the  Cross  flowed  forth  a  stream  of  water  and 
of  blood.  The  water  flowing  from  the  side  of  Christ  symbolizes  the 
water  of  baptism,  which  cleanses  from  sin;  the  stream  of  blood 
refers  to  the  blood  of  Christ,  wherewith  the  soul  in  the  Sacrament  of 
the  Altar  is  nourished  and  strengthened  unto  life  eternal.  In  these 
two  Sacraments  the  others  are  comprised,  since  Baptism  is  the 
beginning,  the  Eucharist  the  term  and  consummation  of  them  all. 
Hence  by  the  flow  of  blood  and  water  from  the  Heart  of  the  Crucified 
is  mystically  indicated  that  the  Sacraments  draw  their  power  from 
the  sacrificial  death  of  Christ  on  the  Cross,  and  consequently,  also 
from  the  renewal  of  this  sacrificial  death  on  the  altar  in  the  Mass. 

The  Sacramentals  are  also  means  of  salvation,  but  in  a  weaker 
sense  and  in  an  essentially  different  manner  from  the  Sacraments. 
The  Sacramentals  have  been  instituted  by  the  Church.  As  the 
divine  institution  of  salvation,  the  Church  has  received  from  Christ 
the  mission  and  the  power  to  impart  in  full  measure  not  merely  to 
man,  but  also  to  nature  the  blessings  of  redemption,  and  to  make 
all  things  new.  We  know  that  in  consequence  of  sin  the  entire 
creation  is  in  mourning  and  misery,  enslaved  and  liable  to  perish  — 
and,  therefore,  longs  to  be  freed  from  the  thraldom  of  corruption 
and,  along  with  the  children  of  God,  to  be  glorified  in  liberty  (Rom. 
8,  19).  This  final  renovation  and  transformation  of  all  creation  is 
begun,  or  anticipated,  by  the  use  of  the  Sacramentals,  which  are 
destined  to  remove  as  far  as  possible  the  consequences  and  misery  of 
sin,  not  merely  among  men,  but  throughout  the  domain  of  created 
nature  ;  for  this  also  pertains  to  perfect  redemption,  and,  therefore, 
belongs  to  the  effacing  of  the  guilt  of  sin  and  to  the  interior  sancti- 
fication,  which  is  effected  by  the  Sacraments.  Through  the  merits 
and  intercession  of  the  Church,  the  Sacramentals  acquire  a  special 
power  to  remove  the  curse  of  sin,  to  destroy  the  dominion  of  Satan 
or  to  render  it  harmless,  to  free  from  manifold  wants,  to  impart 
temporal  welfare  and  blessings,  to  obtain  for  us  the  divine  protection 
and  assistance,  to  dedicate  and  sanctify  persons  and  objects  destined 
to  the  service  of  God. 

The  Sacramentals  are  divided  into  exorcisms,  blessings  and 
consecrations;  their  salutary  effects  extend  to  mankind  and  to  the 
work  of  their  hands,  as  well  as  to  objects  of  nature.  The  Church 
employs  her  exorcisms  over  man  and  irrational  creatures,  to  expel 
from  them  the  influence  of  the  evil  spirit  who  by  sin  has  obtained 
power  to  injure  and  ruin  us  and  our  belongings.  j\Ian  and  objects 
in  nature  withdrawn  from  evil  influence  are  then  dedicated  and 
sanctified  for  the  service  of  the  Lord.  The  blessings  obtain  for  man 
both  spiritually  and  corporally  and  for  all  that  belongs  to  him  or 
serves  to  his  use,  the  divine  protection  against  evil  and  the  divine 
favor  for  all  that  is  good  and  salutary.  —  The  Church  blesses  and 


204  /.  Dogmatical  and  Ascetical  Part. 

consecrates  to  God  not  alone  persons,  but  also  inanimate  things  : 
thus  she  blesses  or  dedicates,  or  consecrates  churches,  cemeteries, 
altars  and  bells,  crosses  and  pictures,  candles  and  incense,  water  and 
oil,  the  vessels  and  articles  for  Holy  Mass,  the  vestments  of  the 
priest,  candles  for  the  feast  of  the  Purification,  the  ashes  of  Lent, 
the  palms  of  Holy  Week,  etc.  She  blesses  what  is  necessary  for  the 
support  of  the  body:  food  and  medicine,  cattle  and  the  fruits  of  the 
field  ;  as  w^ell  as  the  requirements  of  human  society  :  weapons  and 
tools,  houses  and  ships,  bridges  and  streets.  In  brief  —  there  is 
scarcely  an  important  requisite  of  the  natural  and  supernatural  life  to 
which  the  Church  denies  the  protection  and  blessing  of  her  Sacra- 
mentals.^  Like  the  Sacraments  the  Sacramentals  are  also  connected 
with  the  Eucharistic  Sacrifice  and  source  of  blessings,  from  which 
they,  in  a  certain  sense,  draw  their  salutary  efficacy;  for  on  the 
altar  in  the  Holy  Mass  that  stream  of  blood  and  water  from  Golgotha 
continues  to  flow,  in  whose  flood  the  earth,  the  sea,  the  starry  firma- 
ment, in  a  word,  the  universe  is  cleansed,  that  is,  touched  with  the 
blessing  of  Redemption  and  led  on  to  its  future  transformation:  Urnia 
manat  et  cruor:  terra,  pontus^  astra,  mimclus  quo  lavantur  jiumine! 
(Hymn.  EccL). 

Therefore,  while  Christ's  Sacrifice  is  the  fountain-head  of  all 
the  blessings  of  redemption,  the  Sacraments  and  Sacramentals  should 
be  regarded  as  brooks  and  rivulets  which  convey  to  all  who  are  well 
disposed  the  inexhaustible  blessings  of  that  Sacrifice.  This  connec- 
tion of  the  sacramental  means  of  salvation  with  the  Holy  ]\Iass  is  ex- 
pressed and  sanctioned  in  various  ways  in  the  liturgy  of  the  Church. 
At  the  ordination  of  priests,  the  Church  says  :  Sacerdotem  oportet 
offerre,  benedicere^  haptizare  .  .  .  —  "It  behooves  the  priest  to  offer 
Sacrifice,  to  bless,  to  baptize  .  .  .  ,"  and  at  the  consecration  of  bish- 
ops, she  says  :  Episcopum  oportet .  .  .  consecrare^  oferre  .  .  .  —  "It 
behooves  the  bishop  to  consecrate,  to  offer  sacrifice."^  Here  the 
power  of  offering  sacrifice  is  placed  in  the  closest  relation  with  the 
power  of  blessing  and  consecrating.  The  administration  of  the 
Sacraments  and  the  Sacramentals  is  intrusted  to  the  same  persons 
(priests  and  bishops),  who  are  called  and  authorized  to  offer  the 
Eucharistic  Sacrifice;  for  the  power  of  administering  the  Sacraments 
and  the  Sacramentals  has,  so  to  speak,  its  source  in  the  higher  and 
more  eminent  power  of  celebrating  Mass.  Because  priests  and  bish- 
ops offer  sacrifice,  they  can  and  may  in  the  name  of  Christ  and  of 
the  Church  dispense  graces  and  blessings:  the  power  of  blessing  is, 
so  to  speak,  the  outcome  and  extension  of  the  power  of  offering 
sacrifice,  an  accessory  to  the  divine  service. — The  connection  of  the 
sacramental  graces  and  the  means  of  grace  with  the  Eucharistic 
Sacrifice  is,  moreover  indicated  by  the  fact  that  many  liturgical 
formulas  of  blessing  are  inserted  in  the  Missal,  — and  still  more  so 
and  especially  by  the  regulation  of  the  Church  requiring  that  the 

1  Cf.  Laurent,  Christolog.  Predigten  11,  100—103. 

2  Pontif.  Roman. 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  205 

administration  of  the  Sacraments  and  Sacramentals  should  take 
place,  as  much  as  possible,  in  connection  with  the  Mass.  Thus  the 
Sacrament  of  the  Altar  is  consummated  and  prepared  during  the 
celebration  of  Mass  and  should  also,  as  much  as  possible,  be  then 
received  and  administered.^  Minor  Orders  and  especially  the  holy 
Orders  are  conferred  on  clerics  at  the  altar  and  during  the  celebration 
of  Mass.  In  connection  with  the  Mass  the  material  of  many  Sacra- 
ments is  blessed  ;  —  thus  baptismal  water  on  Holy  Saturday  and  on 
the  eve  of  Pentecost,  the  holy  oils  on  Holy  Thursday.^  Immediately 
before  Mass  the  blessing  of  the  candles,  of  the  ashes  and  palms  takes 
place.  The  coronation  of  the  Pope,  the  clothing  and  profession  of 
religious  persons,  the  annointing  of  kings,  the  consecration  of 
churches  and  altars  are  rites  and  ceremonies  most  closely  connected 
with  the  celebration  of  Mass. — In  the  Eucharistic  Sacrifice  originates 
also  the  sacredness  and  sublime  dignity  of  the  Catholic  priesthood, 
which  imprints  on  the  soul  at  ordination  the  ineffaceable  sacerdotal 
character.  The  grades  by  which  the  ministers  of  the  Church  step 
by  step  ascend  to  the  highest,  that  is,  to  the  episcopal  dignity,  are 
chiefly  distinguished  according  to  the  power  concerning  the  Sacrifice 
of  the  Mass.  The  first,  namely.  Minor  Orders,  empower  the  cleric 
with  a  more  remote  participation  in  the  service  of  the  altar  ;  while 
the  sub-deaconate  and  deaconship  have  closer  intercourse  with  the 
Holy  Sacrifice  and  permit  a  closer  assistance  in  its  celebration.    The 

^  The  interior  relation  between  the  Sacrifice  and  the  Sacrament  of  the  Eucha- 
rist finds  a  manifold  expression  in  the  liturgy.  Wherever  possible  the  Communion 
is  to  be  given  ifitra  inissain  statim  post  communionem  sacerdotis  celebrantis,  and 
only  ex  rationabili  causa  is  it  to  be  administered  extra  niissam.  In  the  latter  case 
the  stole  of  the  priest  to  be  used  is  not  always  white,  but  it  should  be  of  the  color 
of  the  actual  Officium  diei,  that  is  of  the  color  corresponding  to  the  Mass  of  the 
day,  so  that  at  least  by  the  color  of  the  stole  the  Holy  Communion  may  be  charac- 
terized as  participatio  sacrificii,  as  the  partaking  of  the  Sacrificial  Food  (Rituale 
Romanum  et  S.  R.  C.  12.  Mart.  1836).— The  time  of  day  for  distributing  Com- 
munion (except  per  modum  viatici)  appears  to  be  limited  to  the  hours  when 
(vi  rubricae  vel  indulti)  it  is  permitted  to  celebrate  Mass  (ab  aurora  usque  ad 
meridiem).  S.  R.  C.  7.  Sept.  1816.  According  to  St.  Alphonsus  (1.  6.  n.  252)  the 
sententia  communis  formerly  went  so  far  as  to  say  that  the  distribution  of  Holy 
Communion  per  se  loquendo  was  permitted  at  any  time  of  the  day  —  except  noctu 
et  sub  vesperis,  i.  e.  in  extrema  diei  parte. — On  the  feast  of  Christmas  as  the  mid- 
night Mass  (post  mediam  noctem)  Holy  Communion  may  be  distributed  only  in 
places  where  an  Apostolic  indult  expressly  allows  it,  or  an  existing  custom  sanc- 
tions it  (S.  R.  C.  23.  Mart.  1866;  — 3.  Dec.  1701  et  16.  Febr.  1781).  —  In  Holy  Week 
from  the  time  that  the  Blessed  Sacrament  is  removed  on  Holy  Thursday  until  the 
Communion  of  the  High  Mass  on  Holy  Saturday  the  Eucharist  may  not  be  given 
to  those  who  are  in  good  health  (those  who  are  grievously  ill  may  receive  it  per 
modum  viatici).  After  the  High  Mass  of  Holy  Saturday  it  may  be  given  every- 
where, but  during  that  Mass  only  in  such  places  in  which  the  custom  of  receiving 
it  prevails  (consuetudo)  (S.  R.  C.  23.  Sept.  1837  et  7.  Sept.  1850). 

2  The  Mass  in  question  is  called  in  the  Sacramentary  of  St.  Gregory  Missa 
chrismalis.  As  it  was  preceded  by  a  Missa  ad  reconciliationem  poenitentium  and 
followed  by  a  Missa  serotina  vel  vespertiua,  the  feria  V.  in  Coena  Domini  belonged 
formerly  to  the  poly-liturgical  days. 


206  /.  Dogmatical  and  Ascetical  Part, 

priest  possesses  the  power  to  change  bread  and  wine  into  the  Body 
and  Blood  of  Christ,  that  is,  to  celebrate  the  Sacrifice  of  the  New 
Covenant,  which  imparts  to  him  an  indescribably  snblime  dignity. 
Finally,  the  bishop  is  raised  and  exalted  above  the  simple  priest,  in 
this  that  he  possesses  this  heavenly  power  of  sacrifice  not  only  for 
himself,  but  also  to  communicate  it  to  others,  and  propagate  it  by 
the  sacramental  ordination  of  priests. 

3.  The  Eucharistic  Sacrifice  is,  therefore,  the  soul  or  life  of 
the  entire  divine  worship,  the  sun  that  illumines  all  religious  celebra- 
tions, the  heart  that  gives  pulse  to  all  sacramental  cult,  the  fountain- 
head  of  the  whole  ecclesiastical  life  of  grace  —  in  short,  it  is  the 
centre  of  the  Catholic  liturgy.  If  the  Catholic  liturgy  is  a  mighty 
stream,  with  its  sweet  salutary  waters  cleansing,  sanctifying,  vivi- 
fying, fructifying,  beautifying,  transforming,  inundating  the  entire 
Church,  all  this  is  due  to  the  holy  fountain  of  the  Mass,  which  ceases 
not  to  flow  on  the  altar,  and  to  diffuse  the  vigor  of  life  throughout 
all  the  members  of  the  mystical  body  of  Christ.  Every  grace,  every 
consecration,  every  blessing  issues  from  the  depths  of  the  Sacrifice 
of  Christ.  Under  the  influence  of  the  celestial  light  and  supernal 
heat  which  radiate  anew  daily  from  that  sun  of  grace,  the  Eucharistic 
Sacrifice,  all  creation  tends  towards  its  final  consummation  and 
eternal  transfiguration. 

The  Sacrifice  of  the  Mass  is  and  remains  the  centre  of  the 
Christian  religion,  the  sun  of  spiritual  exercises,  the  heart  of  devo- 
tion and  the  soul  of  piety.  Hence  "that  ever  new,  never- failing 
power  by  which  the  Holy  Sacrifice  of  the  Mass  attracts  all  Catholic 
hearts  and  gathers  Catholic  nations  around  its  altars.  Already  before 
the  dawn  of  day,  before  the  morning  flush  enters  our  churches,  the 
bells  ring  out  their  summons  to  the  Holy  Sacrifice ;  and  soon  here 
and  there  a  light  appears  at  the  window ;  over  the  crisp  snow  steps 
are  hastening  to  the  house  of  God,  whilst  the  moon  still  looks  down 
from  heaven.  'Happy  does  he  rise  at  early  dawn  who  strives  after 
what  is  good!'  Everywhere  the  Holy  Mass  retains  this  magnetic 
power  of  attraction,  whether  celebrated  within  the  marble  walls  of 
St.  Peter's  at  Rome,  in  gorgeous  vestments,  amid  thousands  of  brill- 
iant lights,  encompassed  with  the  master-pieces  of  Christian  art  and 
adorned  with  its  fairest  festal  robe  of  flowers  and  blossoms  ;  or 
whether  it  be  celebrated  without  pomp  in  a  poor  wooden  shed,  or 
under  a  canopy  of  branches  of  trees,  erected  by  the  hands  of  the 
new  converts  around  the  missionary  celebrating  the  holy  mysteries  ; 
—  a  striking  proof  that  Catholics  do  not  worship  the  exterior  but  the 
su])stance,  and  that  it  is  not  the  charm  of  religious  pageantry  but 
the  reality  which  attracts  them.  Who  has  not  from  childhood  the 
sweetest  and  purest  recollections  of  the  celebration  of  the  Mass,  even 
though  he  witnessed  it  in  only  a  poor  village  church  !  And  this 
magnetic  attraction  is  not  of  to-day,  nor  was  it  but  of  yesterday,  nor 
will  it  perhaps  to-morrow  die  away.  It  is  not  the  fictitious  power 
of  novelty.     More  than  fifteen  centuries  ago  the  Holy  Sacrifice  drew 


23.   The  Holy  Sacrifice  of  the  Mass — The  Centre  of  Catholic  Worship.  207 

our  fore-fathers  around  the  altar  with  a  power  that  overcame  all  the 
terrors  of  persecution,  which  often  broke  in  upon  the  peaceful  cele- 
bration of  Holy  Mass.  Thus  St.  Dionysius  of  Alexandria,  who  lived 
in  the  third  century,  relates:  'Though  hunted  after  and  persecuted 
by  everybody,  even  then  we  did  not  omit  the  celebration  of  the  Holy 
Sacrifice.  In  every  place,  wherever  we,  torn  from  each  other,  bore 
our  numerous  trials,  the  field,  the  desert,  the  ship,  the  habitations 
of  animals  served  us  as  temples  for  the  celebration  of  the  Holy  Sacri- 
fice.^ When  the  storm  of  persecution  raged  throughout  the  whole 
world,  the  stream  of  grace  and  benediction  poured  from  the  Holy 
Mass  celebrated  in  the  Catacombs,  or  underground  caverns ;  just  as 
at  a  much  later  period  this  Holy  Sacrifice,  persecuted  by  Protestant- 
ism, took  refuge  in  the  garrets.  But  even  in  this  dire  extremity  the 
attractive  power  of  the  Mass  was  not  weakened.  Catholics  went 
down  into  underground  dens,  into  the  Catacombs,  and  climbed  up 
under  the  rafters  of  houses,  to  pray  for  those  whose  hatred  had  driven 
what  was  most  holy  to  them  to  the  most  wretched  nooks,  and  who 
were  giving  themselves  airs  in  edifices  reared  by  Catholic  piety. "^ 

What  should  not  the  Holy  Sacrifice,  therefore,  be  for  us  priests, 
and  what  should  not  we  priests  be  for  the  Holy  Sacrifice  ?  The 
priesthood  was  instituted  for  the  Eucharist.  Our  priestly  life  is  made 
up  of  duties  connected  with  it.  To  this  end  we  have  been  chosen 
out  of  the  world  and  separated  from  it.  The  seal  of  Jesus  Christ  is 
stamped  upon  us  ;  the  spirit  and  the  ways  of  the  world,  and  even 
the  permissible  things  of  the  world  should  be  for  us  what  they  are 
not  for  others.  By  the  chisel  of  the  Holy  Ghost  an  invisible  char- 
acter has  been  engraved  on  our  soul,  in  order  that  we  may  forever  be 
the  property  of  the  Blessed  Sacrament.  What  are  we,  and  what 
should  we  be  ?  Once  only  did  Mary  draw  the  Eternal  Word  down 
from  heaven,  whilst  every  day  we  priests  draw  Him  down  from 
heaven  to  earth.  She  carried  Jesus  in  her  arms  until  He  had  reached 
the  age  of  boyhood,  but  for  us  He  prolongs  His  childhood  through- 
out our  lifetime.  Can  we  look  into  the  face  of  our  Mother  and  tell 
her  that  in  this  respect  we  are  greater  than  she  was,  and  not  think 
on  the  sanctity  that  our  awe-inspiring  office  requires  of  us  ?  Oh, 
how  happy  would  the  long  martyrdom  of  our  spiritual  life  be,  if  we 
but  aspired  to  priestly  holiness !  The  attraction  of  the  Eucharist 
should  be  our  vocation,  our  ecclesiastical  spirit,  our  joy.  The  fires 
of  hell  can  not  in  all  eternity  burn  out  the  sacerdotal  character  im- 
printed on  our  soul  in  ordination ;  but  the  splendors  of  heaven  will 
make  that  sacred  character  shine  out  with  so  much  the  greater 
lustre.  ^ 

24.    The  Holy  Sacrifice  of  the  Mass  —  the  School  and  the  Source  whence 
Catholic  Life  receives  its  Spirit  of  Sacrifice. 

The  Holy  Sacrifice  of  the  IMass  is  the  soul  and  the  heart  of  the 
liturgy  of  the  Church  ;  it  is  the  mystical  chalice  which  presents  to 

1  Eberhard,  Kanzelvortrage  I,  317. 

2  Cf.  F.  Faber,  The  Blessed  Sacrament. 


208  /.  Dogmatical  and  Ascetical  Part. 

our  lips  the  sweet  fruit  of  the  passion  of  the  God-Man  —  that  is, 
grace.  Hence  we  may  conchide  what  influence  the  Mass  must  and 
will  have  upon  true  Christian  life,  and  upon  all  striving  after  per- 
fection. The  impious  world,  estranged  from  God,  seated  in  wicked- 
ness (i  John  5,  19),  has  a  desolate  aspect;  it  resembles  a  sterile, 
barren  wilderness,  ' 'devoid  of  fruit  and  divested  of  flowers. '^  But 
in  the  midst  of  this  desert  stands  the  Church  like  unto  a  blooming, 
fruitful  oasis,  like  a  paradise  of  God,  wherein  dwell  joy  and  glad- 
ness, thanksgiving  and  the  ringing  hymn  of  praise  (Isa.  51,  3). 
To  the  delight  of  God  and  of  the  angels,  this  garden  of  the  Church, 
planted  by  the  lyord,  shines  with  the  most  beautiful  and  the  most 
fragrant  variety  of  flowers,  with  the  abundance  of  heavenly  blos- 
soms and  fruits.  Ravishingly  beautiful  is  this  garden,  where  "bloom 
the  violets  of  humility,  the  lilies  of  purity  shine  brightly,  and  the 
roses  of  martyrdom  glow.'^  But  whence  do  these  noble,  heavenly 
plants  draw  their  life's  sap,  their  nourishment,  their  growth,  their 
perfume  and  their  bright  colors  ?  Chiefly  from  the  Eucharistic 
Sacrifice  and  fountain  of  grace.  The  fountains  of  the  Saviour  which 
in  the  garden  of  the  Church  unceasins^ly  flow  on  thousands  of  altars, 
irrigate  and  fructify  the  soil,  refresh  and  strengthen  the  tender 
shoots,  and  cause  the  seed  of  virtue  to  blossom  and  ripen.  If  the 
just  man  flourishes  like  the  palm  and  is  likened  unto  a  tree  planted 
near  the  running  waters,  and  producing  fruit  in  due  season,  all  this 
is  to  be  attributed  principally  to  the  stream  of  grace  issuing  from 
the  Sacrifice  of  the  Mass.  Where,  on  the  contrary,  the  altar  has 
been  buried  under  ruins,  and  the  Eucharistic  source  of  grace  has 
been  obstructed,  there  all  growth  of  higher  virtue  and  heroic  per- 
fection languishes,  withers  and  dies.  —  That  Christ's  Sacrifice,  cele- 
brated day  after  day,  is  the  deep  mystical  source  of  all  fulness  of 
virtue  in  the  Church,  will  appear  evident,  when  we  show  that 
Christian  perfection  must  be  acquired  and  be  preserved  by  the  spirit 
of  sacrifice  —  and  that  the  supernatural,  heroic  spirit  of  sacrifice  can 
be  drawn  only  from  the  fountain  of  the  perennial  Sacrifice  of  the 
Mass. 

a)  Christ's  doctrine  and  example  prove  that  every  true  Christian 
life  must  be  a  life  of  perpetual  sacrifice,  a  life  of  self-denial  and 
mortification.  To  live  in  a  Christian  manner  is  to  follow  the  teach- 
ing of  Jesus  —  and  what  else  is  this  teaching  than  the  Word  from 
the  Cross  ?  (i  Cor.  i,  17.)  "If  any  man  will  come  after  Me,  let 
him  deny  himself,  and  take  up  his  cross  daily,  and  follow  Me"  (Luke 
9,  23)  —  in  this  sayino^  the  Lord  included  all  His  Commandments 
and  encouraged  us  to  imitate  Him  ;  for  the  Christian  life  is  a  copy 
and  imitation  of  the  life  of  Jesus  on  earth,  which  in  its  whole  course 
from  the  crib  to  the  Cross  was  one  great,  uninterrupted  sacrifice. 
This  life  of  sacrifice  of  Christ  Christians  must  imitate  and  imprint 
on  their  own  lives  ;  for  He  has  given  us  an  example  that  we  may 
follow  in  His  footsteps  (i  Peter  2,  21),  and  as  He  walked,  nnist  we 
also  follow  (i  John  2,  6),  that  we  may  be  conformed  to  His  image 


24.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  209 

(Rom.  8,  9)  and  bear  in  ourselves  His  heavenly  likeness  (i  Cor.  15, 
49).  —  That  the  life  of  the  Christian  must  be  a  life  of  perpetual 
sacrifice  is  evident  from  its  very  nature.  The  Christian  life  consists 
essentially  in  loving  God  and  the  neighbor.  Now,  this  mode  of  life 
can  endure,  be  developed  and  attain  the  mastery,  only  when  the  in- 
ordinate love  of  the  world  and  of  self  is  destroyed  in  our  hearts,  that 
is,  unremittingly  sacrificed  under  the  immolating  knife  of  interior 
and  exterior  mortification.  This  latter  demands  a  constant  renun- 
ciation in  the  use  of  earthly  goods  and  in  the  enjoyment  of  worldly 
pleasures,  as  well  as  a  courageous  endurance  of  temporal  hardships 
and  privations.  In  order  that  heavenly  flames  of  everlasting  love 
may  burn  brightly  and  purely  and  transform  the  life  of  the  soul  with 
supernatural  beauty  and  holiness,  all  earthly  love  must  be  extin- 
guished, nature  prone  to  evil  must  be  overcome,  selfishness  must  be 
uprooted,  and  every  worldly  attachment  must  be  sacrificed.  —  But 
this  is  not  yet  sufficient.  To  become  perfect  we  must  do  and  suffer 
much  for  God,  we  must  by  interior  recollection  of  mind  walk  con- 
tinually in  the  presence  of  God,  in  all  confidence  comnnming  with 
Him,  following  as  much  as  possible  on  every  occasion  the  inspira- 
tions and  suggestions  of  divine  grace.  All  this  is  hard,  very  hard 
indeed,  for  the  natural  man  ;  it  costs  combat,  self-denial  and  exer- 
tion. It  is  only  by  dint  of  labor  and  energy  that  the  reign  of  sin 
and  sensuality  is  destroyed  in  the  heart  —  and  in  its  place  the  king- 
dom of  grace  and  of  the  love  of  God  is  established  and  developed. 
The  spirit  of  sacrifice  is,  therefore,  the  chief  element,  the  touchstone 
of  all  true  virtue  and  holiness.  Self-sacrifice  is  absolutely  necessar}^ 
for  solid  asceticism,  for  the  perfection  of  the  love  of  God  and  of  the 
neighbor.  Ever  true  is  the  golden  axiom  :  Tantum  proficies^  quan- 
tum tibi  vim  intuleris  —  "The  greater  the  violence  thou  offerest  to 
thyself,  the  greater  the  progress  thou  wilt  make."^  In  order  to  as- 
cend from  a  lower  to  a  higher  degree  of  the  love  of  God,  it  is  not 
merely  sufficient  to  pray  and  to  nourish  devout  affections,  but  much 
painstaking  and  self-renunciation  are  requisite.  Whether  you  are 
a  beginner  in  the  way  of  purification,  or  have  made  some  progress 
in  the  illuminate  way,  or  are  a  proficient  in  the  unitive  way,  always 
and  everywhere  you  must  offer  in  sacrifice  yourself  and  whatever  you 
possess  ;  you  cannot  stand  still  for  a  moment  on  the  road  of  self- 
immolation.  "Ivord,  how  often  shall  I  resign  myself,  and  in  what 
things  shall  I  leave  myself?"  —  thus  the  faithful  soul  inquires,  and 
the  Lord  replies  to  her  that  the  sacrifice  of  self  must  be  uninterrupted 
and  universal :  "Always  and  at  all  times ;  as  in  little  things,  so  also 
in  great.  I  make  no  exception,  but  will  have  thee  to  be  found  in 
all  things  divested  of  thyself."^  If  you  would  truly  live  as  a  dis- 
ciple of  the  Crucified,  you  must  be  crucified  to  the  world  and  the 
world  must  be  crucified  to  you  (Gal.  6,  14),  you  must  die  daily  to 
the  world  and  to  yourself,  your  life  must  be  a  perpetual  death  — 


1  De  imit.  Christi  1.  1,  c.  25. 

2  Ibid.  1.  3,  c.  37. 

13 


210  /.   Dogmatical  and  Ascetical  Part, 

scias  pro  certo,  quia  morientem  te  oportet  diicere  vitam.^  *'The  life 
of  man  upon  earth  is  a  warfare"  —  Militia  est  vita  Jiominis  super 
terram  (Job.  7,1).  In  this  Christian  warfare  many  a  hard  and  fear- 
fnl  battle  must  be  fought  against  visible  and  invisible  enemies ;  you 
will  have  much  to  dispense  with  and  in  many  things  to  deny  your- 
self, much  to  bear  and  much  to  undergo.  *'Thou  must  be  willing, 
for  the  love  of  God,  to  suffer  all  things,  viz.,  labors  and  sorrows, 
temptations  and  vexations,  anxieties,  necessities,  infirmities,  injus- 
tices, contradictions,  censure,  manifold  humiliations,  confusions, 
corrections  and  contemjDts.  These  sufferings  help  to  acquire  virtue  : 
these  prove  the  soldier  of  Christ,  these  prepare  a  heavenly  crown."  ^ 
This  combat  against  sensuality,  pride  and  the  concupiscence  of  the 
eyes,  against  the  temptations  of  the  world  and  the  assaults  of  the 
devil  lasts  during  our  whole  life  :  it  is  a  warfare  for  all  time  —  from 
the  beginning  to  the  end. 

b)  The  daily  carrying  of  the  cross,  the  holy  hatred  of  self  and 
the  Christian  renunciation  of  the  world,  in  short,  the  constant  life 
of  sacrifice,  which  makes  the  Christian  perfect  and  produces  saints, 
is  something  so  far  removed  from  earth,  so  far  surpassing  all  natural 
understanding  and  strength,  that  it  is  only  from  the  heart,  wounds 
and  sacrifice  of  Jesus  that  we  can  receive  the  light,  power  and 
strength  requisite  for  such  a  life.  Such  superhuman  love  of  the 
cross,  such  a  spirit  and  power  of  sacrifice,  is  a  plant  which  not  cor- 
rupt nature,  but  only  the  soil  of  grace  can  produce  and  cause  to 
fructify.  It  needs  ever  to  be  refreshed  with  the  dew  of  Heaven  and 
the  water  of  life,  that  it  may  not  unhappily  wither  and  die.  The 
inspirations  and  helps  of  grace  for  constant  self-sacrifice  issue,  there- 
fore, principally  from  the  altar,  where  Christ  every  day  and  at  every 
hour  gives  Himself  up  for  us  as  an  offering  and  a  sacrifice  (Eph.  5, 
2).  Day  after  day  the  Church  offers  the  Body  and  Blood  of  Christ, 
and  in  union  with  this  Divine  Sacrifice  she  also  immolates  herself ; 
the  faithful  assisting  at  Mass  offer  themselves  likewise  *'in  the  spirit 
of  humility  and  with  a  contrite  heart."  This  spiritual  self-sacrifice 
of  the  Church  and  of  her  children,  which  at  the  altar  is  made  by  the 
will,  must  then  be  realized  in  life  "by  the  burden  and  heat  of  the 
day,"  by  deeds.  The  Christian  life  is  formed  and  developed  ac- 
cording to  the  model  and  by  the  power  of  the  Sacrifice  of  Christ 
upon  the  altar.  The  Eucharistic  Sacrifice  trains  and  forms,  gives 
strength  and  urges  to  the  life  of  sacrifice  ;  for  it  is  the  school  and  the 
source  of  the  disposition  and  courage  necessary  to  lead  such  a  life. 

I.  The  worthy  celel)ration  of  Mass,  as  well  as  the  devout 
attendance  thereat,  independently  of  the  graces  to  be  obtained,  be- 
longs to  the  chief  means  of  virtue  ;  for  the  liturgy  ^f  the  Mass  is  by 
its  nature  calculated  to  impress  and  to  move  deeply  all  those  who 
take  part  in  it  with  faith  aud  attention,  to  excite  and  awaken  in  the 
celebrant  and  the  faithful  present  pious  thoughts  and  feelings,  wliole- 


3    Ibid.  ].  2,  c.  12. 

1     Dc  imit.  Christi  1.  3,  c.  35. 


24.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  211 

some  affections  and  resolutions  and  acts  acceptable  to  God  of  the 
different  virtues.  The  Eucharistic  Sacrifice  is  so  constituted  as  to 
be  a  school,  in  which  the  most  manifold  virtues  are  awakened  and 
nourished,  strengthened  and  purified.  From  the  altar  proceeds  the 
impulse  to  all  striving  after  the  higher  virtues,  after  a  life  of  per- 
fection. 

a)  We  must  make  progress  in  the  way  of  salvation,  we  must 
grow  in  the  knowledge  and  love  of  Jesus  Christ ;  but  where  else 
shall  we  find  more  incitement  to  piety,  where  purer,  healthier  and 
more  strengthening  food  of  soul  for  a  virtuous,  for  a  religious  life 
than  in  the  Sacrifice  of  the  Mass  ?  Faith,  hope  and  charity,  hu- 
mility and  meekness,  obedience  and  patience,  gratitude  and  resigna- 
tion, self-denial  and  renunciation,  in  a  word  —  all  the  virtues  bloom 
in  the  heavenly  atmosphere  which  surrounds  the  altar  during  Mass. 
For  in  the  Mass,  our  Lord  mystically  accomplishes,  in  the  presence 
of  the  faithful,  the  entire  work  of  redemption  —  offers  His  life  of 
sacrifice  and  His  sacrificial  death  —  and  He  thus  appears  in  the 
closest  proximity  to  us  as  the  brightest  and  the  most  affecting  ]\Iodel 
of  all  virtue  and  holiness.  ^  Could  the  God-Man  practise  and  reveal 
His  ardent  and  cheerful  love  of  sacrifice.  His  humility  and  His  obe- 
dience. His  love  of  poverty,  mortification  and  obscurity  in  a  more 
striking  manner  than  He  does  in  the  Eucharistic  Sacrifice  ?  Our 
Lord  once  showed  St.  Mechtilde  a  large  ring  which  surrounded  Him- 
self and  her  own  soul  ;  this  ring  contained  seven  precious  stones, 
signifying  the  sevenfold  manner  in  which  the  Lord  is  present  in  the 
Holy  Sacrifice  for  our  salvation.  He  comes,  namely,  upon  the  altar 
in  so  great  humility  that  no  one  is  so  lowly,  that  the  Lord  will  not 
stoop  down  to  him,  if  the  man  only  desire  Him  ;  w^ith  so  much  pa- 
tience that  there  is  no  sinner  or  enemy,  with  whom  He  does  not 
bear,  and  to  whom  He  will  not  grant  full  discharge  of  his  sins,  if  he 
only  seeks  to  be  reconciled  with  Him  ;  —  with  such  love,  that  no  one 
is  so  cold  or  hardened,  whose  heart  He  will  not  inflame  and  soften, 
if  he  but  will  it ;  —  with  such  boundless  generosity,  that  no  one  is 
so  poor  whom  He  will  not  immensely  enrich  ;  as  a  food  so  sweet 
and  so  pleasant,  that  no  one  is  so  sick  or  famished  as  not  to  be  in- 
vigorated and  fully  satiated  thereby  ;  —  with  such  brightness,  that 
no  heart  is  so  blinded  and  obscured,  as  not  to  be  enlightened  and 
purified  by  His  presence ;  finally,  with  such  plenitude  of  holiness 
and  grace,  that  there  is  no  one  so  slothful  and  so  distracted,  as  not 
to  be  aroused  and  inspired  to  devotion  by  His  love.  ^ 

b)  The  Eucharistic  Sacrifice  is  the  most  glorious  crown  of  the 
great  work  of  salvation  and,  at  the  same  time,  the  living  memorial 
of  all  the  mysteries  of  Christ.  All  that  is  mysterious  and  divine, 
majestic  and  sublime,  affecting  and  moving,  blissful  and  consoling, 

^  Agnoscite  quod  agitis.  Imtfafntni  quod  tradatis :  quatenus  mortis  domini- 
cae  mysterium  celebrantes,  tnortificare  membra  vestra  a  vitiis  et  concupiscentiis 
omnibus  procuretis  (Pontif.  Rom.,  De  ordinatione  Presbyteri). 

2    Liber  specialis  gratiae  p.  3,  cap.  18. 


212  /.    Dogmatical  and  Ascetical  Part. 

instructive  ana  edifying,  in  religion,  in  the  Incarnation,  in  the 
Catholic  Church  and  her  holy  year,  all  tliis  is  combined  and  enclosed 
in  the  liturgy  of  the  Mass  as  in  a  focus.  Whosoever  considers  this 
devoutly  in  the  spirit  of  a  lively  faith  cannot  fail  to  grow  strong  and 
increase  in  virtue  and  merit. 

Above  all,  the  Eucharistic  Sacrifice  brings  vividly  before  the 
mind  the  passion  and  death  of  Christ,  the  God-Man.^  Amidst  the 
joys  of  Christmas  and  the  triumph  of  Easter,  ]\Iount  Calvary  with  its 
eternal  seriousness  remains  the  central  point  of  all  sacrificial  cele- 
bration ;  the  Confiteor  and  the  Kyrie  eleison  are  never  suppressed 
from  the  Mass  by  the  chant  of  the  Alleluja.  Hence  it  follows  that 
the  faithful  when  hearing  Mass  should,  above  all,  devoutly  dwell 
upon  and  revere  the  passion  and  death  of  Jesus.  No  time  is  more 
proper  for  this  devout  meditation  than  the  sacred  time  of  Mass,  when 
the  Lamb  of  God  is  mystically  immolated  before  our  eyes.  As- 
suredly it  is  not  difficult  during  the  celebration  of  Mass  to  place 
one's  self  beneath  the  Cross  and  embrace  it ;  for  the  vestments  of 
the  priest,  the  crucifix  on  the  altar,  the  many  signs  of  the  Cross,  the 
mingling  of  the  water  and  wine,  the  separate  elements  of  bread  and 
wine,  the  elevating  of  the  sacrificial  offerings,  the  breaking  of  the 
Host,  the  different  goings  to  and  fro  and  movements  of  the  celebrant 
at  the  altar,  in  short,  the  entire  rite  of  the  Mass  represents  the  vari- 
ous mysteries  of  the  passion,  reminding  us  what  numerous  and  bitter 
sufferings  Christ  endured  for  us,  giving  His  life  and  dying  the  most 
cruel  death  for  us.  At  every  Mass  place  yourself  in  spirit  at  the 
foot  of  the  Cross  with  the  sorrowful  Mother  of  God,  with  the  virginal 
disciple  St.  John  and  the  penitent  St.  Magdalen,  and  there  represent 
to  yourself  the  precious  Blood  of  Jesus  trickling  down  upon  you, 
think  of  the  pains  and  wounds  of  Jesus,  of  the  vinegar  and  gall,  the 
nails  and  the  lance ;  and  how  can  you  remain  cold  and  unconcerned? 
Should  not  your  soul,  at  the  thought  of  such  awful  mysteries  as 
were  accomplished  on  Mount  Calvary  —  even  for  your  sake  —  and 
which  are  mystically  renewed  upon  the  altar,  treml)le  with  holy 
fear,  and  your  heart  be  inflamed  with  love,  contrition  and  grati- 
tude ?  '^     In  the  wounds  and  pains  of  Jesus  there  is  a  countless  num- 


^  Qwia  consacramentales  et  concorporales  sumus  Christo,  licet  non  vera,  sed 
imaginaria  passione  in  seipso  immoletur,  vera  tameii  et  noii  imaginaria  passione 
in  menibris  suis  immolatur,  quando  nos,  qui  in  meiiioriam  passionis  suae  sacranien- 
tum  tantae  suae  pietatis  aginius  sacrificando  ipsuni,  flendo  et  cor  nostrum  vera 
compunctione  atterendo,  mortem  tarn  pii  et  dilecti  Domini  et  Patris  annuntiamus 
(Alger.  De  sacrament,  corp.  et  sang,  doniin.,  lib.  1,  c.  16,  n.  115). 

2  In  sacrificio  altaris  magnus  ignis  devotionis  et  dilectionis  exigitur,  quia  ibi 
est  tota  nostra  salus.  Certe  indevotissimus  est  sacerdos,  qui  ibi  non  conteritur,  ubi 
Filius  Altissimi  ante  Patris  oculos  immolatur.  Sane  sacerdos  devotus  et  prudens, 
dum  mensae  divinae  assistit,  nihil  cogitat,  nisi  Christum  Jesum  et  liunc  crucifixum. 
Ponit  ante  oculos  cordis  sui  Christi  humilitatem  et  paticntiam,  Christi  angustias  et 
dolores;  Christi  opprobria,  sputa,  flagella,  lanceam,  cruceni,  mortem  devote  et  sol- 
licite  recolit,  et  se  in  ipsa  memoria  passionis  dominicae  crucifigit  (Petr.  Blesens. 
Serm.  56j. 


24.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  213 

ber  of  reproaches  to  us  for  our  cowardice  aud  sloth  in  the  service  of 
God,  for  the  inconstancy  of  our  will,  for  our  aversion  to  trials,  pri- 
vations and  humiliations.      "Daily  the  Holy   Mass  displays  before 
our  eyes  the  tree  of  the  Cross  with  its  arms  raised  heavenward,  its 
withered  branches  bearing  the  sweet  fruit  of  the  Body  of  Christ. 
Mount  Calvary  spreads  itself  out  above  the  altar  before  our  eyes,  and 
the  cup  of  the  chalice  receives  anew  the  Blood  of  Jesus  Christ.     But 
then  few  witnessed  the  bloody  Mass  which  Jesus  Christ,  the  High 
Priest,  celebrated  Himself  visibly  on  the  altar  of  Calvary  ;  ah,  fewer 
still  stood  there  to  partake  of  the  blessings  that  proceed  from  the 
Cross.     At  that  time   when  men  were  wanting,   nature  herself  per- 
formed the  funeral  rites  for  Him.     The  earth  quaked,  as  if  moved 
with  compassion,  the  rocks  w^ere  rent.     The  cracking  of  the  rocks 
tolled  His  knell.     The  brightness  of  day  veiled  itself  in  universal 
darkness,  dark  curtains  hung  in  front  of  the  bright  temple  of  crea- 
tion, and  the  sun,  concealing  his  countenance,   joined  the  funeral 
procession.     This  mourning  throughout  the  vast  temple  of  inanimate 
creation  is  indeed  sublime  in  its  grandeur  and  most  aw^fully  impres- 
sive in  its  beauty.     More  beautiful  still,  viewed  with  the  eyes  of  the 
soul,  are  the  obsequies  which  take  place  in  the  Sacrifice  of  Holy 
Mass.    By  the  institution  of  Holy  Mass,  that  sacrifice  which  is  offered 
in  all  times,  and  which  traces  its  course  with   the  sun  around  the 
earth  from  East  to  West,  every  Christian  is  privileged  to  look  upon 
this  Sacrifice  of  the  Lord,  to  join  in  His  funeral  procession,  and  to 
be  overwhelmed  at  the  foot  of  the  Cross  with  sentiments  of  contri- 
tion, gratitude  and  love.     Now  it  is  that  the  Lord  rends  the  hearts 
of  stone,  now  it  is  that  sorrow  for  sins  fills  the  souls  and  clothes 
them  in  mourning,  now  man's  interior  revives  in  the  meditation  on 
the  nameless  sufferings  and  death  of  Christ.     Thus  is  Christ's  death 
daily  placed  before  the  hearts  and  eyes  of  Catholics.     They  gaze 
upon  the  open  Book  of  His  wounds  and  His  death;  Holy  Mass  itself 
proclaims  His  death.     And  this  language  is  understood  by  all  Christ- 
ians who  have  not  wholly  given  up  the  practice  of  their  faith.     This 
the  peasantry  understand  ;  when  they  join  their  hands,  hardened  by 
toil,  and  lean  them  on  the  pews,  and  when  they  recite  the  rosary, 
they  represent  to  themselves  in  their  prayers  the  mysteries  of  Christ's 
presentation,  passion  and  death.     The  fervent  were  wont  at  all  times, 
even  in  the  early  ages  of  the  Church,  to  meditate  profoundly  on  the 
passion  of  Christ.     Thus  the  amiable  Dominican,   Henry  Suso,  re- 
lates of  his  simple  mother,  that  she  once  told  him,  that  for  thirty 
years  she  had  never  assisted  at  ]\Iass  without  dwelling  upon  the 
Passion  of  Christ  and  without  being  moved  to  tears  by  its  considera- 
tion.    But  we  are  not  to  imagine  that  the   Sacrifice  of  the   Mass, 
which  leads  us  deeply  into  the  mysteries  and  places  us  beneath  the 
Cross  of  Christ,  is  an  obstacle  to  the  ordinary  active  life,  that  it  en- 
genders only  sentiments  appertaining  to  the  contemplative  life,  that 
it  enervates  the  will  and  mind  for  the  daily  life,   and  causes  us  to 
underrate  and  to  neglect  the  duties  of  our  state  of  life.     Not  at  all, 


214:  /.  Dogmatical  and  Ascetical  Part. 

tlie  Holy  Sacrifice  of  the  Mass  refers  lis  unceasingly  to  the  hard, 
prosaic,  practical  life.  It  invites  the  Christian  to  bring  with  him  to 
the  holy  sacrifice  the  burdens  and  trials  of  life,  to  offer  himself  to 
God  together  with  his  cross  in  union  with  Christ.  It  inspires  and 
persuades  us  to  exemplify  in  our  own  conduct  the  spirit  of  sacrifice  of 
Jesus  Christ,  so  that  our  entire  life  may  be  animated  with  the  resolu- 
tion of  nuiking  every  necessary  sacrifice.  Such  is  the  greatness  and 
the  grandeur  of  the  Holy  Mass.  It  leads  us  in  its  mysteries  up  to 
the  very  gates  of  heaven  and,  at  the  same  time,  embraces  the  hum- 
blest duties  and  liardshi23S  of  daily  life."  ^  "As  often  as  thou  sayest 
or  hearest  Mass,  it  ought  to  appear  to  thee  as  great  and  as  new  and 
as  delightful,  as  if  Christ  had  that  very  same  day  for  the  first  time 
descended  into  the  Virgin's  womb  and  become  man,  or,  hanging  on 
the  Cross,  was  suffering  and  dying  for  the  salvation  of  mankind."^ 

Thus  the  frequent  and  devout  participation  in  the  Holy  Sacrifice 
of  the  Mass  is  a  school  spurring  us  on  to  the  practice  of  every  virtue 
and  perfection.  In  this  school  shall  we  be  instructed  in  the  science 
of  salvation  and  of  the  Saints,  only  when  the  liturgy  of  the  Mass  is 
not  for  us  a  closed  book  sealed  with  seven  seals,  but  when  we  pene- 
trate through  the  shell  into  the  kernel,  and  understand  what  myste- 
ries are  therein  concealed,  and  what  is  the  meaning  of  the  rite  of 
the  sacrifice  and  of  its  prayers  and  ceremonies. 

2.  The  Holy  Mass  is  not  only  a  school  which  directs  us  and 
incites  us  to  the  practice  of  the  different  virtues,  it  is  also  an  inex- 
haustible fountain  from  which  gushes  forth  grace  and  strength 
necessary  to  lead  the  life  of  sacrifice  enjoined  on  the  Church  militant 
and  her  children  unto  the  end  of  the  earthly  pilgrimage,  when  all 
sorrow  shall  be  changed  into  joy,  and  the  brief  combat  be  followed 
by  an  eternal  triumph  in  heaven. 

a)  Unto  the  end  of  time,  as  St.  Augustine  says,^  the  history 
of  the  Church  will  oscillate  between  the  "persecution  of  the 
world  and  the  consolations  of  God;"  during  all  time  the  Church 
continues  here  below  on  her  pilgrimage,  rejoicing  in  hope  and  patient 
in  tribulation  (Rom.  12,  12)  —  until  the  miseries  of  this  life  are 
over.  She  ever  lives  a  life  of  sacrifice,  from  the  beginning  she  shines 
in  the  color  of  sacrifice  ;  for  her  apparel  is  red,  and  her  garments 
like  those  worn  by  them  that  tread  in  the  wine-press  (Isa.  63,  2). — 
The  life  of  sacrifice  of  the  Church  is  mainly  revealed  in  a  two-fold 
aspect  —  the  sacrifice  of  love  and  the  sacrifice  of  suffering.  When 
Jesus  was  asleep  in  death  on  the  Cross,  the  Church  came  forth  from 
the  open  wound  of  His  transpierced  Heart :  she  then  inherited  from 
her  Divine  Spouse,  as  her  most  beautiful  bridal  ornament,  that  ex- 
cess of  love  and  of  suffering,  which  animated  and  flooded  the  divine 
Heart  of  Jesus  at  His  death.  On  the  day  of  her  espousals  with  the 
Crucified  Son  of  God,  she  was  adorned  on  Calvary  with  a  bridal 


^     Eberhanl,  Kanzelvortrage  I,  338. 
2     De  imit.  Christi  1.  4,  c.  2. 
^    De  civit.  Dei  1.  18,  c.  51. 


^4.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath,  Life.  215 

crown  of  thorns,  and  veiled  in  the  festal  garment  of  sacrifice.  These 
her  bridal  ornaments  she  will  not  lay  aside,  until  she  has  finished 
her  course  of  sacrifice  through  gloomy  and  dreary  time,  and  has 
reached  the  bright,  happy  eternity,  where  at  last  the  heavenly  wed- 
ding-feast shall  forever  be  celebrated  in  imperishable  glory  and  end- 
less hymns  of  victory. 

a)  * 'Jesus  went  about  doing  good  and  healing"  (Acts  lo,  38) 
—  these  words  comprise  the  entire  earthly  life  of  our  Lord  ;  they 
also  express  the  action  and  operation  of  the  Church,  which  is  nothing 
else  than  Christ  continuing  to  live  and  operate  through  His  repre- 
sentative organ.  Like  the  Redeemer,  the  Church  is  also  "an  image 
of  the  divine  goodness"  (Wisdom  7,  26),  of  the  merciful  and  com- 
municative love  of  God.  That  great  canticle  of  love  —  of  the  purest, 
most  noble-miuded  and  most  generous  self-sacrificing  love  — ,  which 
was  entoned  on  the  Cross  by  the  Saviour,  resounds  in  His  Church 
throughout  all  times  and  countries.  The  sjDirit  of  the  Lord  continues 
to  hover  over  the  Church  ;  He  has  anointed  and  sent  her  to  announce 
glad  tidings  to  the  poor  and  to  heal  the  contrite  of  heart  (Luke  4, 
18).  As  it  is  natural  for  the  sun  to  give  forth  light  and  heat,  so  it 
is  the  peculiar  mission  of  the  Catholic  Church  to  give  refreshment  to 
and  to  make  happy  "all  that  labor  and  are  heavily  burdened." 
Always  and  everywhere  she  is  occupied  in  alleviating  sorrow,  pour- 
ing oil  and  wine  into  wounds,  drying  up  tears,  consoling  the  afflicted, 
succoring  the  abandoned,  bringing  to  all  peace  and  salvation. 
With  maternal  solicitude  she  is  intent  on  relieving  the  corporal 
wants,  the  earthly  miseries  and  the  many  troubles  of  mankind  ;  she 
seeks  to  comfort  and  to  gladden  with  the  gifts  and  services  of  cor- 
poral mercy  the  poor  and  the  sick,  the  feeble  and  the  infirm.  "Where 
was  there  ever  a  corporal  misery  to  which  the  Church  did  not  lend 
a  nursing  and  a  healing  hand  ?  Where  has  she  not  lovingly  devoted 
herself  to  raise  up  the  mourning  and  withering  plants  ?  Where  was 
ever  the  plague  of  infection  too  great  for  the  Church  to  encounter, 
capable  of  driving  her  from  the  scene  in  order  to  leave  the  field  to 
the  enemy  of  life  ?  To  relieve  the  distress  of  the  most  fearful  epi- 
demics she  has  ever  offered  her  best  and  noblest  forces.  The  Church 
has  ever  taken  under  her  care  the  whole  life  of  the  body,  from  birth 
to  death,  with  all  its  wants  and  miseries.  The  whole  course  of  the 
life  of  man,  of  which  Holy  Scripture  says,  'great  labor  is  created  for 
men,  until  the  day  of  their  burial'  (Ecclus.  40,  i),  she  has  comforted 
under  the  wings  of  her  charity."  (Eberhard. )  —  But 'far  more  intent 
is  the  Church  in  relieving  spiritual  misery,  in  awakening  to  a  life 
of  grace  those  who  are  spiritually  dead,  in  healing  the  wounds  and 
infirmities  of  the  soul,  in  withdrawing  man  from  eternal  woe  and 
perdition,  in  nourishing  hearts  desirous  of  salvation  with  the  pure, 
the  strong  and  the  heavenly  food  of  divine  truth  and  grace.  ^ 

^  Non  sicut  secularis  beneficentia,  corporales  dumtaxat  necessitates  sublevat 
Bcclesia;  verura,  ad  exeraplum  benignissimi  Salvatoris,  omnem  semper  curam  et 
operam  contulit,  ut  dupiicis  substantiae  totmn  cibaret  hominem  (Collect.  Lacens. 
IV,  p.  355). 


216  /.  Dogmatical  and  Ascetical  Part, 

The  entire  history  of  the  Church  is  one  of  inexhaustible  mercy 
and  charity.  ^  Who  could  enumerate  them  all  —  the  grand  institu- 
tions of  Christian  charity,  the  Orders,  the  Congregations  and  Socie- 
ties of  Christian  love  and  mercy,  which  age  after  age  have  sprung 
up  in  the  soil  of  the  Church  of  God,  and  flourished  unto  the  bound- 
less blessing  and  comfort  of  poor,  suffering  humanity  ?  There  is  no 
kind  of  suffering,  no  form  of  bodily  or  spiritual  misery  that  has  not 
found  and  does  not  find  alleviation  and  relief  through  these  religious 
associations  which,  according  to  the  wants  of  the  times,  have  sprung 
up  like  blossoms  on  the  ever  green  tree  of  life  of  the  Church  under 
the  inspiration  of  the  spirit  of  God.  The  Church  sends  forth  her 
missionaries  to  deliver  the  poor  heathen  from  the  darkness  and  the 
shadows  of  death  ;  by  instruction  and  education  she  leads  the  youth 
to  Christ ;  to  orphaned  and  abandoned  children  she  is  a  tender,  lov- 
ing and  solicitous  mother  ;  she  strives  to  bring  back  die  erring  to 
the  way  of  truth  and  the  fallen  to  the  way  of  virtue  ;  to  the  sick  and 
to  the  imprisoned,  the  suffering,  the  distressed  and  the  unhappy,  she 
is  an  angel  of  love  and  consolation.  —  Along  with  the  supernatural 
and  overflowing  good  of  the  redemption,  the  Church  has  also  brought 
temporal  blessings,  true  civilization  and  genuine  love  of  mankind. 
She  has  broken  the  chains  of  the  slave,  restored  womanhood  and 
childhood  to  their  rightful  dignity,  and  purified,  ennobled  and  con- 
secrated with  the  blessings  of  heaven  all  the  circumstances  of  man's 
temporal  life.  "The  Church,  which  sows  broadcast  the  spiritual 
seed  of  the  Word  of  God,  and  ploughs  up  the  soil  of  souls  with  the 
plough  of  the  Cross  of  Christ,  took  up  also  the  material  hoe  and 
spade,  and  drove  the  plough  over  the  fields.  She  has  cleared  forests, 
drained  marshes,  brought  cheerfulness  into  desolate  places,  and 
changed  earthly  deserts  into  blooming  gardens.  And  where  the 
earth  produced  nothing,  she  by  her  mercy  sheared  the  poverty  of 
the  wilderness  of  its  terrors.  Upon  the  eternal  snow-capped  Alpine 
sunnnits  flourish  her  works  of  charity.  There  in  a  desert  of  snow 
stand  her  monasteries,  like  plants  of  Heaven,  to  refresh  with  gener- 
ous shelter  and  nourishment  the  traveller  journeying  through  the 
dreary  waste"  (Eberhard). 

Tims  has  the  Church  renewed  and  changed  the  face  of  the 
earth.  But  this  she  could  effect  only  because  she  is  the  focus  of  the 
heavenly  fire  of  love,  which  Christ  brought  and  kindled  upon  the 
dark,  cold  and  dreary  world.  Truly,  such  heroic  deeds  of  corporal 
and  spiritual  mercy,  with  which  the  Church  has  at  all  times  filled 
the  earth,  could  have  been  performed  only  by  a  charity  that  is  pa- 
tient and  kind,  that  seeketh  not  itself,  that  endureth  all  things, 
hopeth  all  things,  believeth  all  things,  expecteth  all  things  (i  Cor. 
13,  7),  and  sacrifices  all  it  possesses  and  its  own  self  besides  (2  Cor. 
12,  15).  Who  can  enumerate  the  sacrifices  which  the  Church  has 
had  to  make  in  order  to  accomplish  the  mission  of  peace  confided  to 


^     Cf.  Bauer,  Die  Kirche  als  Mutter  der  leiblichen  und  geistlichen  Barmherzig- 
keit.     Donauwortli  1876. 


^4.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  217 

her  by  Christ !  ^'Unless  the  grain  of  seed  fall  into  the  ground  and 
die,  itself  remaineth  alone  ;  but  if  it  die,  it  bringeth  forth  much 
fruit"  (John  12,  24)  —  these  words  apply  no  less  to  the  Church 
than  to  our  Lord.  For  the  Church  is  the  most  munificent  benefact- 
ress of  humanity  ;  but  the  blessings  she  dispenses  and  the  works  of 
mercy  she  exercises  cost  her  most  noble  children  the  greatest  sacri- 
fices ;  it  costs  them  the  sacrifice  of  their  worldly  goods,  of  honors 
and  pleasures,  of  their  liberty  and  health,  of  their  will  and  the  affec- 
tions of  the  heart,  of  the  pleasures  and  comforts  of  life,  yea,  even  of 
life  itself.  It  is  only  through  a  virginal  priesthood  freed  from  family 
ties,  and  only  through  poor,  chaste  and  obedient  religious,  that  the 
Church  is  enabled  to  bring  and  to  disseminate  throughout  the  world 
the  spiritual  and  temporal  blessings  of  Christianity.  Those,  indeed, 
who  are  called  to  labor  and  to  accomplish  much  in  the  world,  to 
preserve  many  from  its  corruption  and  to  rescue  them  from  it,  must 
in  their  sentiments  be  raised  above  the  world  and  in  heart  be  sin- 
cerely detached  from  it ;  they  must  be  dead  to  it  and  to  all  its  vain 
and  transient  show  ;  while,  on  the  other  hand,  they  must  by  a  lively 
faith  and  continual  devotion  commune  with  God,  walk  in  holy  re- 
collection and  solitude  of  heart,  and  by  persevering  prayer  and  medi- 
tation keep  united  with  God,  that  they  may  lead  an  mi  worldly, 
heavenly  life,  a  life  of  uninterrupted  j)enance  and  prayer,  a  life  of 
perfect  sacrifice. 

This  heroism,  this  fulness  of  a  love  that  renounces  the  world 
and  sacrifices  itself,   is  to  be  found  only  within  the  bosom  of  the 
Catholic  Church,  since  it  is  only  within  her  pale  that  these  fountains 
of  the  Saviour  flow,  whence  streams  forth  that  energy  of  life  and 
love  into  weak  human  hearts,  in  order  to  strengthen   and  animate 
them  to  a  life  of  superhuman  sacrifice.     The  manifold  societies  and 
institutions  of  Christian  charity  and  good  works,  which  the  sjDirit  of 
sacrifice  has  at  all  times  founded  in  the  Church,  are  precious  fruits 
of  the  Eucharistic  Tree  of  Life.     Wherever  the  sacrificial  altar  has 
been  destroved  or  broken  down,  such  institutions  are  no  loneer  seen, 
or  at  least  they  do  not  thrive,  but  merely  eke  out  a  scanty  and  miser- 
able existence.  ^     For  only  where  such  works  and  services  of  bene- 
volence are  undertaken  out  of  love  of  God  and  permeated  with  the 
sweet  spirit  of  sacrifice,  will  they  bear  the  impress  of  a  higher  motive, 
receive  the  benediction  of  Heaven,  and  attract  and  win  the  hearts 
of  men.     Where,  on  the  contrary,  society  independently  of  religion 
fosters  similar  works  and  ''without  God  and  without  Christ,"   they 
degenerate  into  secular  or  social  institutions,  and  are  regarded  merely 
as  means  for  obtaining  subsistence,   emolument,  wealth,   temporal 
rewards  or  advantages.     Wherever  religious  faith,   Christian  hope 
and  a  holy  spirit  of  self-sacrifice  no  longer  exist  in  a  community  to 
inflame  and  enlarge  the  heart,  there  base,  chilling  egotism  spreads 
its  baneful  blight  throughout  all  ranks  and  conditions  of  life."^ 

^     Cf.  Allies,  Formation  and  development  of  Christianity. 

2    Multa  sane  videre  est  a  secularibus  viris  ad  miserorum  levamen  tentata,  sed 


218  /.  Dogmatical  and  Ascetical  Part, 

h)  Although  the  Catholic  Church  by  such  grand  creations  of 
love  for  mankind,  by  such  glorious  proofs  and  results  of  her  Chris- 
tian charity,  which  fill  every  unprejudiced  observer  with  astonish- 
ment, lavishes  blessings  on  the  world,  still  she  has  to  endure  in  the 
world  and  from  the  world  scorn  and  affliction,  imprisonment  and 
chains,  contumely  and  death  (Heb.  ii),  to  tread  the  thorny  path  of 
suffering  and  drink  the  bitter  chalice  of  suffering  and  sacrifice.  At 
the  very  time  she  becomes  for  the  world  a  holocaust  of  love,  the  same 
world  makes  her  the  victim  of  its  persecution,  —  in  this  respect  also 
she  follows,  step  by  step,  in  the  blood-stained  footprints  of  her  Di- 
vine Spouse.  Men,  devoid  of  all  gratitude  and  feeling,  pierced  the 
hands,  the  feet  and  the  Heart  of  Jesus  :  those  hands  dripping  with 
nought  but  graces  and  mercies  ;  those  feet  that  were  weary  and  sore 
in  seeking  the  lost  sheep  ;  that  Heart  wholly  inflamed  with  heavenly 
charity,  on  fire  with  love  and  consuming  itself  in  sacrifice  for  sinners. 
The  Saviour  led  His  people  out  of  Egypt,  sustained  them  with  bread 
from  heaven,  refreshed  them  with  sweet  waters  from  the  rock  and 
gave  them  a  royal  sceptre  ;  —  and  in  return  what  did  His  people  do 
to  Him  ?  They  made  a  cross  for  their  Saviour,  with  a  lance  they 
pierced  His  side,  they  loaded  Him  with  blows  and  stripes,  they 
drenched  Him  with  vinegar  and  gall,  they  implanted  a  crown  of 
thorns  on  His  liead.^  The  Church  is  treated  in  the  same  manner. 
Our  Lord  bequeathed  to  her  the  heritage  of  His  sufferings  ;  yea,  it 
is  He  Himself  who  continues  to  suffer  in  His  Church,  it  is  He  Him- 
self who  is  persecuted  in  His  Church  (x^cts.  9,  4).  She  is  the 
Spouse  of  Jesus  Christ  —  the  Crucified  One  ;  but  as  the  true  Spouse 
of  a  thorn-crowned  King,  she  appears  only  in  the  ornaments  of  suf- 
ferings, inasmuch  as  likewise  ladened  with  the  cross  and  with  brow 
encircled  with  a  crown  of  thorns,  she  too  journeys  through  many 
tribulations  to  the  glory  of  heaven.  Tlie  passion  of  the  Lord  is  con- 
tinually repeated  and  renewed  throughout  the  life  and  history  of  the 
Church  :  at  all  times  there  are  to  be  found  dishonorable  traitors, 
false  accusers,  unjust  judges,  cruel  tormentors,  bloody  executioners ; 
and  whenever  the  warfare  is  against  the  Church,  Herod  and  Pilate 
become  fast  friends.  The  Church  must  here  below  pass  through  her 
Holy  Week,  must  endure  a  bloody  sweat  on  the  Mount  of  Olives, 
and  upon  Calvary  she  must  abide  the  torment  of  the  Cross;  she  must 
struggle  and  combat,  labor  and  suffer,  endure  and  bleed,  in  a  word, 
she  must  constantly  lead  a  life  of  more  or  less  painful  sacrifices.  It 
is  the  same  mystery  of  the  Cross,  which  operates  and  manifests  itself 
in  the  life  of  Christ  as  in  the  life  of  the  Church.  The  bloody  and 
unbloody  martyrdom  is  a  prominent  feature  and  a  special  character- 
istic of  the  Catholic  Church,  by  which  she  resembles  her  Divine 
Master  and  Founder,   and  is  distinguished  from  all  religious  sects. 


quae  parum  prospere  successerunt ;  nam  sola  charitas,  qiiam  non  gipnit  et  inspirat 
nisi  Christi  fides,  intellij^it  super  e^enuni  et  pauperem  (Concil.  Aveuiou.  a. 
1848  1.  c). 

^     Cf.  The  Improperia  of  the  liturgy  of  Good  Friday. 


^-4.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life,  219 

The  Lord  Himself  frequently  and  emphatically  predicted  this  mar- 
tyrdom to  His  Church  and  all  true  Christians,  and  prepared  them 
for  it,  by  prophetically  announcing  that,  "for  His  sake"  and  "in 
His  name",  they  would  suffer  from  the  world  hatred,  persecution, 
accusations,  chains  and  imprisonment,  torments  and  tortures,  and 
every  manner  of  death.  "They  will  lay  hands  on  you  and  persecute 
you,  delivering  you  uj^  to  the  synagogues  and  into  prisons,  dragging 
you  before  kings  and  governors  for  j\Iy  name's  sake  .  .  .  and  it  shall 
happen  unto  you  for  a  testimony"  (Luke  21,  12). 

Let  the  world  rage  and  nations  threaten,  let  people  devise  vain 
things,  let  the  princes  of  the  earth  rise  and  come  together  against 
Christ  and  His  Church  (Ps.  2,  i — 3),  the  Church,  however,  always 
looks  with  confidence  to  the  future  ;  for  the  roaring  of  the  waters 
does  not  terrify  her  (Ps.  45,  4 — 5)  and  the  powers  of  hell  do  not 
prevail  against  her.^  Per  crucem  ad  liicem  —  the  way  of  the  Cross 
leads  to  the  joys  of  victory  ;  through  want  and  death  triumph  is 
reached.  As  in  the  earthly  life  of  Christ,  so  in  the  life  of  the  Church 
warfare  and  toil,  sorrow  and  pain  predominate  ;  but  just  as  Christ, 
even  in  the  days  of  His  humiliation  and  the  abasement  of  His  di- 
vinity under  the  form  of  a  servant,  revealed  His  power  and  divine 
glory,  so  also  in  the  history  of  the  Church  militant  brilliant  victories 
and  glorious  triumphs  are  not  wanting.  Since  judgment  has  been 
passed  upon  the  world  and  the  prince  of  the  world  has  been  cast  out 
(John  12,  31),  the  Church  is  and  remains,  even  in  chains  and  amid 
oppression,  the  moral  ruling  power  of  the  world.  But  as  the  Church 
is  not  a  kingdom  of  this  world,  so  also  her  combats,  her  victories 
and  triumphs  are  not  of  an  earthly  character.  She  combats  and 
conquers,  as  did  Christ,  by  the  apparent  folly  and  weakness  of  the 
Cross  ;  by  apparent  defeats  she  attains  triumph, ^  —  and,  as  often  as 
the  world  would  chant  her  funeral  dirge,  she  raises  anew  her  head, 
triumphant  in  the  joyful  consciousness  of  her  imperishable  life,  and 
looking  down  on  her  enemies  and  persecutors  mouldering  in  the 
dust,  she  each  time  exultingly  entones  her  canticle  of  thanksgiving  : 
"Let  us  sing  to  the  Lord  ;  for  He  is  gloriously  magnified  :  the  horse 
and  the  rider  he  hath  thrown  into  the  sea!"  (Exodus  15,  i.)  —  The 
glory  of  the  victories  of  the  Church  consists  here  on  earth  principally 
in  her  indestructible  duration  in  spite  of  the  assaults  and  persecu- 
tions of  all  epochs,  in  her  interior  inexhaustible  plenitude  of  life  and 
power  of  sanctification,  in  her  external  growth  and  development,  in 
her  sovereignty  over  hearts,  in  the  bestowal  of  spiritual  blessings 
and  heavenly  consolations,  in  the  promotion  of  the  temporal  welfare 
and  the  true  happiness  of  mankind.  The  complete  victory,  the 
eternal  triumph,  the  fulness  of  glory  will,  according  to  divine  pro- 
mise, be  the  lot  of  the  Church  only  beyond  this  world,  in  the  next 
life,  in  the  Heavenly  Jerusalem. 

1  Cfr.  S.  Bern,  in  Cant.  serm.  79,  n.  4. 

2  Ecclesiam  tuam  inter  adversa  crescere  tribuisti,  ut  cum  putaretur  oppressa, 
tunc  potius  praevaleret  exaltata,  dum  simul  et  experientiam  fidei  declarat  afflictio* 
et  victoriosissima  semper  perseverat  te  adjuvante  devotio  (Sacrament.  Gregor.). 


220  J.  Dogmatical  and  Ascetical  Part. 

Here  below  the  Church  glories  only  in  the  Cross  of  her  Lord 
Jesus  Christ  (Gal.  6,  14),  and  she  will  know  nothing  but  Jesus 
Christ  and  Him  crucified  (i  Cor.  2,  2).  But  because  she  adores  and 
preaches,  sacrifices  and  dispenses  Jesus  Christ  crucified,  it  behooves 
her  in  her  own  life  and  operation  also  to  co^Dy,  portray  and  represent 
Him  Crucified.  The  glorious  history  of  the  martyrdom  of  the  Church 
testifies  that  the  Christians,  with  heavenly  peace  and  meekness,  with 
quiet  resignation  and  cheerful  countenance,  with  great  unflinching 
courage,  yea,  often  even  amid  exquisite  torture  and  frightful  tor- 
ments, broke  out  into  hymns  of  praise  and  thanksgiving,  esteeming 
themselves  happy  to  be  permitted  to  suffer  outrages  and  persecution 
for  the  name  of  Jesus.  This  heroism,  this  cheerfulness  in  their 
sacrifice  they  drew  mainly  from  the  Sacrifice  and  Sacrament  of  the 
Eucharist ;  for  the  Church  says,  that  on  the  altar  is  offered  that 
Sacrifice  in  which  all  martyrdom  has  its  origin  and  source,^  and  that 
the  Lord  by  His  wonderful  mysteries  imparted  to  the  martyrs  that 
invincible  strength  and  grace,  by  which  they  in  their  bloody  combat 
triumphed  over  the  pains  and  terrors  of  a  violent  death. ^  The  in- 
timate and  striking  connection  between  Christian  martyrdom  and 
the  Eucharistic  Sacrifice  is  symbolically  expressed  by  the  enclosing 
of  the  relics  of  the  martyrs  in  the  altar  on  which  Mass  is  celebrated. 

Thus  the  Catholic  Church,  as  a  whole,  leads  a  life  of  constant 
sacrifice,  —  a  life  spent  in  deeds  of  mercy  and  in  acts  of  charity,  as 
well  as  a  life  full  of  combats  and  sufferings  —  in  loving  her  enemies, 
doing  good  to  those  who  hate  her,  blessing  those  who  curse  her,  and 
praying  for  those  who  calumniate  her  (Luke  6,  27 — 28).  The 
heavenly  strength  needed  to  accomplish  this  she  draws  from  "the 
divine  mysteries  of  the  altar,  by  which  she  is  continually  fed  and 
nourished."^  As  long  as  the  Church  wanders  upon  the  earth,  — 
this  abode  of  sorrow,  tribulation  and  misery,  —  Christ  wills  to  re- 
main with  her  as  a  Victim  of  sacrifice  to  be  daily  immolated  in  her 
midst  in  a  mysterious  manner,  in  order  to  imbue  her  continually  with 
the  spirit  of  martyrdom,  with  the  spirit  of  cheerful  endurance  and 
privation.  Inasmuch  as  the  Church  offers  herself  in  the  j\lass  with 
Christ,  "she  takes  along  with  her  from  the  Holy  Sacrifice  a  two- 
fold resolution  and  a  two-fold  strength:  the  resolution  and  strength  to 
bear  and  .practise  in  patience  and  ready  obedience  whatever  God  may 

1  In  tuorum,  Domine,  pretiosa  morte  justorum  sacrijiciiiin  illud  offerimus,  de 
quo  martyiium  sumpsit  omne  principium  (Secret,  fer.  V,  p.  Dom.  III.  Qnadras:.)-  — 
Quatenus  martyres  pro  fratribns  sanj^uinem  suum  fuderunt,  liactenus  talia  exhibue- 
runt,  qualia  de  mensa  dominica  perceperuut  (S.  Aug.  iu  Joann.  tr.  84,  n.  2). 

2  Pro  sanctorum  tuorum  Basilidis  .  .  .  sanguine  venerando  hostias  tibi,  Do- 
mine, solemniter  inimolanius  :  tua  niirabilia  pertractantes  ;  per  qneni  talis  est  per- 
fecta  victoria  (vSecret.  in  festo  ss.  Martyr.  Basilidis,  Cyrini  ...  12.  Jun.).  The 
Codex  Rhemensis  of  the  liber  Sacramentorum  of  St.  Gregory  the  Great  has  instead 
of  "per  quern"  sc.  Dominum  tlie  reading  "per  quae"  so.  mirabilia.  Cf.  the  Re- 
marks of  Hugo  Menardus  on  the  above  sermon  in  IMigne  tom.  78,  393. 

*  Sacrificia,  Domine,  immolamus,  quibus  Ecclesia  tua  mirabiliter  et  pascitur 
et  nutritur  (Secret,  fer.  IV.  p.  Pascha). 


24.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  221 

decree  in  her  regard,  to  be  content  in  every  state,  in  every  circum- 
stance of  life,  to  be  content  in  suffering,  patient  in  death,  to  offer 
life  and  death  to  God  ;  then  the  resolution  and  the  strength  freely 
and  lovingly  to  offer  sacrifices,  and  to  sacrifice  herself  for  the  breth- 
ren. Blessed  be  that  Divine  service  which  puts  into  practice  this 
two-fold  offering  of  obedience  and  of  a  willing  love,  and  with  it  turns 
even  our  own  wretched  life  into  a  divine  service.  Blessed  be  our 
altars,  upon  which  Heaven  itself  descends  in  obedience  and  love,  in 
order  then  to  pour  itself  out  over  the  discontented,  complaining  and 
selfish  world.  The  world  accepts  all  these  benefits  and  sacrifices 
without  inquiring  where  grows  the  tree  that  furnishes  this  heavenly 
fruit.  The  world  idly  suffers  itself  to  be  fairly  inundated  with  bless- 
ings, without  asking  where  the  fountain  of  these  blessings  is,  just 
like  the  Egyptians  who  allow  the  Nile  to  irrigate  their  lands,  with- 
out inquiring  for  its  source.  Where  is  the  source  of  all  this  self- 
sacrifice  ?  In  our  churches,  on  our  altars,  in  the  Holy  Sacrifice  of 
the  Mass.  There  day  after  day  the  boundless  sacrificing  love  of 
Christ  reveals  itself.  Thence  gushes  forth  the  strength  into  the 
poor  human  nature  to  sacrifice  itself  also.  Therefore  also  the  higher 
and  nobler  souls  thirst  after  this  Holy  Sacrifice.  The  living  foun- 
tain of  blessings  would  be  closed,  were  the  Holy  Sacrifice  abolished 
from  among  the  faithful.  Where  the  Holy  Sacrifice  no  longer 
exists,  there  also  has  disappeared  the  grand  Catholic  spirit  of  self- 
sacrifice  and  love.  To  us  has  come  down  the  Sacrifice  of  the  Cross 
and  along  with  it,  as  our  heritage,  the  mystery  of  our  own  sacrifice, 
the  mystery  and  the  strength  of  patience  and  obedience  as  also  of 
the  freely  self-sacrificing  love.  Let  us,  therefore,  go  to  assist  at  the 
Holy  Sacrifice  of  the  Mass,  daily  offering  as  a  sacrifice  to  Jesus,  who 
offers  Himself  therein  for  us,  ourselves,  our  thoughts,  words  and 
actions,  our  joys  and  our  sufferings"   (Kberhard). 

b)  The  sacrificial  life  of  the  Church  can  assume  form  and  mani- 
fest itself  only  in  its  members,  the  individual  faithful.  But  the  life 
and  actions  of  the  children  of  God  will  bear  the  character  of  sacrifice 
in  a  degree  so  much  the  higher,  the  more  they  are  filled  and  pene- 
trated with  the  spirit  of  Christ  and  of  His  Church,  that  is,  the  better, 
the  more  virtuous,  the  more  perfect,  the  more  holy  they  are.  Holi- 
ness essentially  consists  in  the  intention  and  will  to  sacrifice  one's 
self,  in  actual  sacrifice  and  suffering.  Without  the  spirit  of  sacrifice 
perfection  and  holiness  can  neither  be  attained,  nor  preserved,  nor 
increased.  However  varied  the  interior  and  exterior  life  of  the 
Saints  of  God,  all  agree  in  this  that  their  whole  life  and  their  deeds 
bear  the  character  of  sacrifice,  the  stamp  of  self-sacrifice. 

The  immense  multitude  of  the  Saints  is  composed  of  martyrs 
and  confessors.^     The  martyrs  sacrificed  themselves  once,  inasmuch 


^  In  toto  tnundo  lilia  pacis  pullulare  coeperunt,  et  Ecclesia  mater  jam  raarty- 
rum  purpura  decorata,  confessorum  quoque  candore  adornari  gaudebat.  Non  enim 
in  uno  tantum  loco  fulsit  gratia,  sed  ad  finem  usque  orbis  terrarum  vernantia  spec- 
tacula  ager  planus  benedictione  pandebat.      Nam  et  deserta  in  ubertatem  versa 


222  /.  Dogmatical  and  Ascetical  Part. 

'*as  they  imitated  Christ  in  their  death,  shedding  their  blood  for 
Him  ;"  the  confessors  sacrificed  themselves  in  an  unbloody  manner, 
but  countless  times,  by  the  heroic  practice  of  all  virtues  and  by  the 
constant  discharge  of  all  the  duties  of  their  state  and  calling,  until 
they  peacefully  slept  in  the  Lord.  Both  —  martyrs  and  confessors  — 
were,  therefore,  for  Christ's  sake  prepared  to  die  daily,  and  were 
accounted  as  sheep  for  the  slaughter  (Rom.  8,  36).  They  are  all 
children  of  Holy  Church;  wherefore  Venerable  Bede  exclaims: 
*'0  Mother  truly  blessed,  who  adorns  the  glorious  blood  of  the  vic- 
torious martyrs  and  clothes  the  immaculate  purity  of  the  pure  con- 
fessors !     To  her  crown  are  wanting  neither  roses  nor  lilies."  ^ 

Self-sacrifice^  was  the  vocation  and  tlie  office,  the  life  and  the 
death  of  the  Apostles  :  they  left  all  to  become  all  to  all  and  to  gain 
all  to  Christ ;  like  their  Divine  ]\Iaster,  they  gave  their  life  for  the 
brethren  and  planted  the  Church  in  their  blood. 

The  host  of  the  martyrs  shines  in  the  blood  of  the  Lamb  and  in 
their  own  —  MarUfrum  cancUdatus  excrcitus.  The  martyrs  tri- 
umphed over  all  human  weakness  and  over  all  human  and  diabolical 
malice  and  cruelty,  inasmuch  as  they  passed  through  great  tribula- 
tion and  confessed  Christ  in  life  and  in  death,  and  sacrificed  them- 
selves for  the  name  of  Jesus,  that  from  their  blood  might  spring 
forth  abundant  Christian  seed,  and  a  plenteous  harvest  ripen  for  the 
granaries  of  the  Heavenly  Father. 

The  confessors  who  belonged  to  all  ranks  of  life,  —  were  they 
not  all  copies  of  the  Divine  Victim,  even  though  they  were  not  per- 
mitted to  shed  their  blood  ?  Their  whole  life  was  a  * 'cross  and  a 
martyrdom  ;"^  for  they  "of  whom  the  world  was  not  worthy,"  were 
* 'crucified  to  the  world,  and  the  world  was  crucified  to  them."  Their 
life  was  spent  in  serving  God  in  uninterrupted  devotion  and  severe 
penance,  in  great  poverty  and  in  arduous  labors  ;  as  the  fruit  of  their 
life  of  sacrifice,  they  left  to  their  fellow-men  the  good  odor  of  their 
sanctity,  the  lustre  of  their  example  and  the  efficacy  of  their  prayers. 

And  the  holy  virgins   renounced  all  earthly  love,  in  order  to 


infusionem  pinguedinis  supernae  dum  acciperent,  in  jucuuditate  floruerunt  (Hugo 
de  s.  Victor.,  De  vanit.  inundi  1.  4). 

1  O  beatam  Ecclesiam  nostram,  quam  sic  honor  divinae  dignationis  illnminat, 
quam  temporibus  nostris  gloriosus  martyrum  sanguis  illustrat.  Erat  ante  in  ope- 
ribus  fratrum  Candida;  nunc  facta  est  in  martyrum  cruore  purpurea;  floribus  ejus 
nee  lilia  nee  rosae  desunt.  Certent  nunc  singuli  ad  utriusque  honoris  aniplissi- 
mam  dignitatem.  Accipiant  coronas  vel  de  opere  Candidas,  vel  de  passione  pur- 
pureas. In  coelestibus  eastris  et  pax  et  acies  habent  flores  suos,  quibus  miles 
Christi  ob  gloriam  coronetur  (S.  Cyprian.  Epist.  8  [10].  Ad  martyres  et  eonfessores). 

2  Cf.  Laurent,  Christol.  Predigten  II,  111  etc. 

3  Of  St.  Martin  the  Church  sings:  O  sanctissima  anima,  quam  etsi  gladius 
persecutoris  non  a1)stulit,  palmam  tatnen  inartyrii  non  amisit.  —  Genus  martyrii 
est  spiritu  facta  carnis  mortificare,  illo  nimirum,  quo  membra  caeduntur  ferro, 
horrore  quidem  mitius,  sed  diuturnitate  molestius  (S.  Bernard,  in  Cantica  serm. 
30,  n.  11). 


24*  The  Holy  Sacrifice  of  the  Mass — tJie  School  and  Source  of  Cath.  Life,  223 

consecrate  themselves  entirely  to  the  heavenly  love  of  their  Divine 
Spouse  and  "to  follow  the  Lamb  whithersoever  He  goeth  ;"  they 
kept  themselves  pure  in  body  and  soul,  to  serve  undisturbed  the  Lord 
of  heaven  and  earth,  the  King  of  their  heart,  and  to  please  Him 
alone.  With  St.  Agnes  they  joyfully  exclaimed  :  "To  Him  am  I 
espoused,  whose  beauty  the  sun  and  moon  admire,'^  —  and  on  their 
lips  was  incessantly  the  favorite  saying  of  St.  Cecilia:  "]\Iy  heart 
and  my  body  shall  remain  undefiled,  that  I  may  not  be  put  to 
shame  !'^  The  heavenly  flower  of  virginity  and  purity,  consecrated 
to  God,  they  were  able  to  preserve  fresh  and  unsullied  only  by 
watering  it  with  the  dew  of  never-ceasing  prayer,  and  hedging  it 
around  with  the  thorns  of  constant  mortification,  that  is,  by  a  life  of 
unceasing  sacrifice. 

These  great  and  honored  Saints,  who  shine  in  the  celestial 
firmament  of  the  Church  as  numerous  as  the  stars  of  heaven,  by  their 
light  and  brilliancy  proclaim  the  glory  of  God,  who  "is  wonderful 
in  His  Saints,"  and  the  fame  of  the  Catholic  Church,  in  whose 
bosom  they  became  saints.  They  are  the  ripest,  the  most  precious 
fruit  of  the  precious  Blood  which  sparkles  in  the  chalice  on  the  altar. 
No  saint  would  be  possible,  if  the  Church  did  not  possess  the  Eucha- 
ristic  Sacrifice  and  Banquet ;  for  from  the  living,  heavenly  fountain 
of  sacrifice  alone  flow  the  power,  the  courage,  the  inspiration  and  the 
endurance  necessary  for  the  sacrifices  required  for  a  life  of  holiness.^ 
For  such  a  plenitude  of  heroic  virtue,  such  a  zeal  for  self-renuncia- 
tion, such  an  unreserved  devotedness  in  the  service  of  God  and  our 
neighbor,  such  a  universal  and  uninterrupted  self-sacrifice,  as  is 
comprised  in  Christian  sanctity,  can  develop  and  thrive  only  in  the 
fertile,  well-watered  soil  of  the  Church,  where  the  waters  of  salvation 
and  grace  flow  unceasingly  from  the  altar  into  open  and  willing 
hearts,  to  enliven  and  refresh  them,  to  inure  and  to  strengthen  them 
in  a  life  and  death  of  cheerful  sacrifice. 

Besides  these  eminent  saints  the  Church  at  all  times  possesses 
a  countless  number  of  other  noble  and  perfect  souls,  whose  lives  are 
stamped  with  a  spirit  of  sacrifice,  far  beyond  what  is  required  by 
the  Divine  Commandments.  God  alone  knows  and  counts  the  num- 
ber of  magnanimous  and  noble  souls, ^  who  in  the  sanctuary  of  the 
cloister  or  in  the  world  have  led  and  lead  lives  detached  from  the 
world  ;  consecrated  to  God,  and  full  of  sacrifices  incomprehensible 
to  the  natural  man.  At  no  period  in  her  existence  did  the  Catholic 
Church  ever  cease  to  oppose  to  the  prevailing  passions  of  avarice, 
inordinate  enjoyment,  effeminacy  and  sensuality,  the  example  of 
generous  renunciation  of  the  w^orld,  of  voluntary  mortification  of  the 
flesh,  of  a  self-sacrificing  love  of  God  and  of  the  neighbor.  Hence 
we  find  within  her  pale,  ever  springing  up  and  flourishing,  religious 
Orders  and  Congregations  whose  members,  by  their  own  free  choice 

^     Sacrosancla  mysteria,  in  quibus  omnis  sanctitatis  fontem  constituisti,  nos 
quoque  in  veritate  sanctificent  (Secret,  festi  s.  Ignatii  Confessoris,  31.  Jul.). 
2    Animae  stcblimiores  (Pontif.  Roman.). 


224  I.  Dogmatical  and  Ascetical  Part. 

and  with  a  holy  emulation,  break  off  and  cast  aside  all  worldly  ties, 
in  order  that  they  may  follow  unimpeded  the  suffering,  persecuted, 
crucified  Jesus,  and  in  perfect  obedience,  in  holy  poverty,  in  virginal 
purity,  may  climb  the  heights  of  sanctity,  and  raise  themselves  to  an 
intimate  union  with  God,  the  Supreme  Good.  Some  lead  in  the  re- 
tirement and  seclusion  of  the  cloister  lives  of  devout  contemplation, 
of  angelic  purity  and  heroic  austerities,  in  order  to  make  atonement 
to  the  Divine  Majesty  for  a  world  steeped  in  sin,  and  to  invoke  upon 
guilty  man  the  mercies  of  Heaven.  Others,  along  with  the  endeavor 
to  sanctify  themselves  by  renouncing  the  world,  by  prayer,  labor  and 
penance,  engage  in  diverse  kinds  of  exterior  works  for  the  salvation 
of  their  fellow-men.  The  contemplative  as  well  as  the  active  re- 
ligious Orders  can  blossom  and  flourish  on  the  Tree  of  Life  of  the 
Church,  only  because  it  is  watered  and  made  fruitful  by  the  fountain 
of  the  Eucharistic  Sacrifice. 

The  human  heart,  left  to  itself  and  to  its  inclinations,  does  not 
attain  to  such  heroic  sacrifices.  The  mysterious  Sacrifice  of  the 
Eucharist  alone  creates  and  illumines  the  mystery  of  the  Catholic 
life  of  sacrifice.^  The  Sacrifice  of  the  Altar  with  its  sacramental 
food  furnishes  us  with  the  key  wherewith  to  explain  all  the  heroism, 
all  the  sanctity  in  the  Church  :  by  this  we  can  understand  the  mar- 
tyr and  the  confessor,  the  apostle  and  the  missionary,  the  Carmelite, 
the  Trappist  and  the  Sister  of  Charity.  On  this  altar,  ^'that  source 
of  holy  love,  grow  the  lilies  of  virginity,  which  unreservedly  and 
forever  espouse  the  Lord ;  here  hearts  derive  the  courage  to  become 
poor  with  Jesus  poor  in  the  manger ;  here  they  learn  to  love  the 
brethren  as  He  has  loved  them,  and  draw  the  strength  that  enables 
them  to  sacrifice  themselves  in  the  service  of  the  poor  and  the  sick. 
Where  the  Blessed  Sacrament  is  wanting,  there  also  is  wanting  the 
inspiring  power  of  the  love  that  creates  saints,  and  stoops  even  to  the 
most  degraded  outcast,  to  raise  him  up  again.  Here  all  wounds  are 
healed,  all  noble  resolutions  mature  ;  from  this  proceed  all  the  deeds 
of  a  holy  heroism,  overcoming  the  world.  The  faithful  soul  wnll 
never  depart  thence  without  hearing  mysterious  voices,  without  ob- 
taining supernatural  strength,  without  carrying  away  an  ardent 
longing  for  the  place  of  her  rest,  which  constantly  attracts  her 
thither,  where  her  God,  her  Supreme  Good  is'^  (Hettinger).  It  is 
at  the  altar-steps  that  there  awakens  in  the  heart  of  the  young  man 
the  generous  resolution  to  bid  adieu  to  the  world  and  home  with  its 
pleasures  and  charms,  to  travel  to  foreign  lands,  among  savage  na- 
tions and  amid  untold  hardships,  privations  and  dangers,  in  order  to 
carry  to  poor  heathens  the  glad  tidings  of  salvation.  —  At  the  sight 


^  Our  spiritual  or  metaphoric  sacrifices,  prayers,  thanksgivings,  alms,  sacred 
chants,  preachings,  obedience,  hnniility,  martyrdom,  good  works,  are  only  a  de- 
pendence, an  appendix,  an  extension,  a  consequence,  an  echo  of  the  Eucharistic 
Sacrifice,  which  combines  all  their  varieties  as  well  as  the  varieties  of  the  material 
sacrifices  (Blot,  Marie  R<:paratrice  et  1 'Eucharistic  p.  207.     Paris  18<)3). 


^4.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath,  Life,  225 

of  the  L<ainb  of  God  immolated  on  the  altar,  thousands  of  virgins^ 
derive  courage  and  energy  to  tread  under  foot  the  world  and  its 
allurements,  to  sacrifice  to  the  Lord  wealth,  beauty  and  the  charms 
of  youth,  to  choose  a  life  of  self-denial  and  of  the  Cross.  They  do 
indeed  love  parents,  brothers  and  sisters,  but  Jesus,  whom  they  love 
more  than  father  and  mother,  has  called  them,  and  cheerfully  re- 
sponding to  his  call,  they  lay  hold  of  the  veil  and  the  crown  of 
thorns,  saying:  "I  will  renounce  all  things  for  the  love  of  Christ, 
to  serve  Him  in  the  person  of  the  poor  and  the  sick."  In  the  hos- 
pitals, in  the  prisons,  in  the  insane  asylums,  we  behold  what  trea- 
sures of  patient  charity  and  of  cheerful  devotedness  are  bestowed 
for  the  relief  and  consolation  of  poor,  oppressed  and  afflicted  hu- 
manity. Charity  in  the  garb  of  religion,  which  from  voluntary 
choice  visits  such  dwelliugs  of  misery  and  suffering,  not  merely 
transitorily,  but  chooses  them  as  its  constant  place  of  abode,  even 
choosing  such  a  life  among  the  poor  and  miserable  as  its  own  — 
such  a  charity  gives  more  than  bread,  more  than  gold  :  it  sacrifices 
liberty,  health  and  life  to  serve  Christ  whom  it  beholds  with  the  eye 
of  faith  concealed  beneath  the  rags  of  the  poor  stretched  on  the  bed 
of  sickness.  To  the  altar,  to  the  weddiug-feast  of  the  Lamb  does 
the  Church  lead  *'her  chosen  virginal  souls,  who  out  of  voluntary, 
devoted  love,  have  sacrificed  themselves  wholly  to  Him,  who  here 
daily  celebrate  anew  their  espousals  with  the  Divine  Bridegroom, 
and  who  ask  nothing  else  of  Him  than  this,  as  the  greatest  of  His 
favors,  to  be  permitted  to  sacrifice  themselves  as  He  did  for  the 
brethren.  There  the  sublime  and  holy  love  of  sacrifice  is  daily  en- 
kindled anew,  for  sacrifice  is  love  and  in  sacrifice  does  love  prove 
itself.  This  holy  love  of  sacrifice  has  not  only  erected  hospitals  for 
the  poor  and  the  abandoned,  it  has  imprisoned  itself  with  ca^Dtives 
in  their  infected  abodes,  it  has,  like  Sandoval  and  Blessed  Peter 
Claver,  become  forever  a  slave  of  the  slaves.  Where  was  there  ever 
a  creature  so  unfortunate,  so  miserable  and  lamentable,  so  forsaken 
and  such  an  outcast,  into  whose  wretched  hovel  this  holy  love  of 
sacrifice  would  not  enter,  in  order  to  embrace  him  and  kiss  his  ulcers, 
at  whose  wretched  couch  it  would  not  kneel  as  a  cheerful,  helping 
servant,  in  order  to  wash  his  feet?  Such  a  charity  has  gone  beg- 
ging for  the  love  of  God  at  the  doors  of  the  wealthy,  and  bestowed 
the  alms  received  upon  the  famishing.  It  is  this  love  of  sacrifice, 
which  becomes  a  child  with  the  child,  in  order  to  lead  the  hearts  of 

^  St.  Ambrose  relates  that  a  noble  virgin,  when  urged  by  her  parents  and  rel- 
atives to  marry,  fled  to  the  altar.  Where  could  the  virgin  find  a  better  place  than 
the  one  in  which  the  Sacrifice  of  Virginity  is  offered  {ubi  sacrificUitn  virgmitatis 
offertur)  ?  She  stood  at  the  altar  of  God  —  a  sacrifice  of  virginal  chastity  {stabat 
ad  arafn  Dei  pudoris  hostia,  victhna  castitatis)  —  and  begged  that  the  priest  might 
with  the  altar-cloth  as  with  a  holy  bridal  veil  envelope  her  head  and  consecrate  her 
a  spouse  of  Christ.  "This  is  the  most  beautiful  bridal  veil"  —  she  exclaimed  — 
**upon  which  Christ  is  daily  offered"  (plus  tale  decet  flamvieum^  in  quo  caput  om- 
nium Christus  quotidie  consecratur) .  Cfr.  S.  Ambr.  De  virgin.  1.  1,  c.  11,  n.  65. 
14 


226  /.  Dogmatical  and  Ascetical  Part. 

children  to  their  Saviour,  which,  forgetting  its  learning,  becomes 
weak  with  the  weak,  mourns  with  those  who  are  in  sorrow,  becomes 
all  things  to  all,  in  order  to  gain  all  to  Christ"  (Hettinger). 

3.  No  pen  is  able  to  describe  the  ardent  zeal,  the  generosity, 
the  energy,  the  purity  of  heart  and  greatness  of  soul,  the  magnanim- 
ity and  meekness,  the  patience  and  self-denial  —  in  short,  the  spirit 
and  love  of  sacrifice  which  have  flowed  forth  from  the  altar  for  more 
than  eighteen  centuries,  and  made  of  millions  of  the  children  of  the 
Church  living  holy  sacrifices,  pleasing  unto  God  (Rom.  12,  i).  We 
too  should  aspire  to  be  of  the  number  of  these  her  good  children, 
who  constitute  her  crown  and  joy  (Phil.  4,  i);  we  should  make 
ourselves  a  sacrifice  unto  God  and  for  our  fellow-men  by  leading  a 
pure  and  chaste,  an  active  and  patient,  a  devout  and  charitable  life 
—  a  life  of  sacrifice.  Can  the  life  of  the  true  children  of  God  and 
of  the  Church  in  an  anti-Christian  age  and  in  a  world  estranged  from 
God  be  anything  than  a  life  of  continual  sacrifice?  *^A11  that  will 
live  godly  in  Christ,  shall  suffer  persecution"  (2  Tim.  3,  12).  Only 
in  the  glow  of  fire  does  incense  exhale  its  sweet  odors,  only  in  the 
crucible  does  gold  acquire  all  its  purity  and  lustre;  thus  also  must 
we  be  tested,  purified  and  proved  in  the  crucible  of  suffering  and 
tribulation,  that  the  fruitful  seeds  of  virtue  may  blossom  in  us,  and 
that  we  may  attain  eternal  joy  and  glory,  ^'A  faithful  saying:  for, 
if  we  be  dead  with  Christ,  we  shall  also  reign  with  Him"  (2  Tim.  2, 
II — 12).  Above  all,  persevering  courage  and  patient  love  are  neces- 
sary to  enable  us  to  support  the  many  sacrifices,  little  and  great,  that 
all  go  to  make  up  the  cross  placed  on  our  shoulders  and  to  be  borne 
during  our  pilgrimage  through  life.  We  should  not  painfully  drag 
along  our  daily  cross,  but  we  ought  to  embrace  it  with  courage  and 
cheerfulness,  for  it  then  loses  its  weight,  severity  and  bitterness  — 
and  turns  out  to  be  for  us  a  source  of  blessed  peace  and  undisturbed 
joy.  Since  we  are  the  children  of  God,  a  chosen  generation,  a  holy 
and  kingly  priesthood  (i  Peter  2,  9),  our  aim  and  conduct  in  life 
should  glow  and  shine  with  a  courageous,  active,  patient  love  of 
sacrifice,  until  we  have  offered  in  the  service  of  God  and  of  the  neigh- 
bor all  our  strength  and  goods,  and  the  sacrifice  of  our  own  self  shall 
be  consummated.  Such  a  life  of  sacrifice  is,  indeed,  hard  and  pain- 
ful to  nature,  but  by  the  grace  of  God  it  becomes  sweet  and  pleasing. 
The  Sacrifice  of  Christ  fortifies  and  strengthens  unto  patient  endur- 
ance; from  the  altar  peace  and  joy,  comfort  and  refreshment  daily 
flow  to  us. 

The  way  of  sacrifice  is  the  royal  road  which  leads  to  true  life 
and  whose  outcome  is  glorious;  yea,  even  amidst  the  hardships,  dif- 
ficulties and  tribulations  of  this  way,  the  Lord  replenishes  and  re- 
freshes the  generous  soul  with  hidden  sweetness,  with  heavenly 
consolation  and  peace,  so  that  she,  under  the  vivifying  breath  of 
grace,  daily  renews  her  strength,  takes  flight  as  that  of  the  eagle, 
runs  and  grows  not  weary,  flies  and  needs  no  rest  (Isa.  40,  31). 
Man  "still  combats,  strives,  suffers  here  on  earth;  therefore  is  he 


24.  The  Holy  Sacrifice  of  the  Mass — the  School  and  Source  of  Cath.  Life.  227 

drawn  to  his  Redeemer,  wlio  appears  to  him  not  in  the  splendor  of 
His  glory,  but  in  unspeakable  humiliation,  who  is  present  to  him  in 
sacrifice,  whose  descent  upon  the  altar  is  an  objective,  a  real  memo- 
rial of  His  passion.  Thus  the  sinful,  guilty  human  heart,  having 
its  God  near  it,  requires  that  He  should  not  appear  as  the  just  God 
avenging  sin,  but  as  the  Victim  who  hath  borne  our  infirmities  and 
taken  away  our  sorrows,  upon  whom  the  Father  hath  laid  the  in- 
iquity of  us  all!  (Isa.  53,  6.)  Thus  the  weak,  sorrow-stricken 
human  heart  requires  it,  that,  as  long  as  trial  and  mourning,  sin  and 
temptation  are  our  portion  in  this  life,  we  may  be  able  to  look  to 
the  HighjDriest  who,  tried  in  all  things,  'hath  compassion  on  our 
frailtv.' 

"Again  it  is  not  all  humiliation  without  prospect,  nor  all  sorrow 
without  hope,  for  it  is  the  glorified  Christ  whom  wx  behold  present 
in  His  sanctuary,  and  therefore  we  behold  in  His  glory  the  pledge  of 
our  transfiguration  in  good  season.     As  in  the  life  of  the  Church  the 
gloom  of  Good  Friday  and  the  joys  of  Kaster,  as  in  the  life  of  every 
individual  sorrow  and  hope  of  salvation,  the  daily  need  and  con- 
fidence of  redemption,   follow  upon  and  blend  with  each  other,  so 
Christ  is  here  present  poor  and  humble,  as  He  was  once  in  the  man- 
ger, and  again  He  is  here  on  the  throne  of  His  majesty  and  glory; 
for  it  is  He  that  hath  overcome^  the  world,  who,  elevated  upon  the 
Cross,  draws  all  hearts  to  Himself,  before  whom  all  creatures  bow 
down  in  adoration.     Here  is  our  Golgotha,  where  we  grieve  beneath 
the  Cross,  and  our  Thabor,  where  we  build  tabernacles  to  receive  the 
peace  of  Heaven,  dread  Gethsemani  and  Easter  morn,  mystical  death 
and  the  fountain  of  life.     Thus  our  Saviour  is  here,  invisible  and  yet 
visible,   a  hidden  God  and  yet  evident  to  our  eyes.     For  in  this 
Sacrament  there  has  appeared  for  us  all  the  goodness  and  kindness 
of  our  God  (Tit.   3,  4).     Thus  the  human  heart  needs  not  mere 
humiliation,  not  mere  grief,  and  again  not  mere  exaltation,  not  all 
joy.     For  this  earthly  life  is  neither  the  one  nor  the  other.     But  in 
Him,  the  Friend  and  Spouse  of  souls,  who  suffered  all  that  man  en- 
dures and  yet  much  more,  who  in  grief  silently  and  yet  so  audibly 
speaks  words  of  encouragement  to  us,  in  the  glorified  Redeemer,  who 
cries  out  to  us:  'Have  confidence,  I  have  overcome  the  world*  (John 
16,  33),  in  Him  the  soul  learns  to  understand  the  real  meaning  of 
life,  and  from  Him  she  receives  resolution  and  strength  to  immolate 
herself  also  with  the  Sacrifice  offered  on  the  altar.     Now  she  com- 
prehends the  Holy  Sacrifice  as  the  root  and  crown  of  all  that  is  great, 
noble-minded  and  sacred  in  mankind;   now  she  takes  pleasure  in 
returning  love  for  love,  life  for  life,  in  giving  herself  in  sacrifice  unto 
Him  who  first  offered  Himself  and  all  things  in  sacrifice  for  her. 
Thus  the  altar  becomes  the  sanctuary  of  the  Church,  the  fountain  of 
living  water  from  which  flows  all  that  is  grand  and  sublime,  all  that 
is  glorious  and  divine  over  the  wide  world.     Upon  the  altar  where 
the  First-Born  among  His  brethren  dwells  on  His  Cross  and  on  His 
throne,  mankind  beholds  its  model,   its  future,   its  whole  history; 


228  /.  Dogmatical  and  Ascetical  Part. 

here  mankind  understands  all  its  sufferings,  lays  them  on  the  altar, 
where  the  Man  of  Sorrows  blesses  them  and  turns  them  into  benefits; 
here  mankind  understands  all  its  joys,  for  His  exaltation  is  man's 
exaltation,  His  victory  man's  victory;  in  the  beauty  of  His  body, 
once  wearied  of  struggle  and  torn  by  torments,  mankind  beholds  the 
image  of  its  own  glory"  (Hettinger). 

The  joyful,  the  sorrowful  and  the  glorious  mysteries,  which  are 
represented  and  celebrated  on  the  altar  in  the  Eucharist,  become  so 
many  figures  of  our  own  life,  as  it  begins  and  as  it  passes  upon  earth 
and  as  it  projects  into  eternity.  For  life  is  made  up  of  joy  and  sor- 
sow,  which  lead  on  to  eternal  glory.  Alternate  joys  and  sorrows, 
consolations  and  trials,  hopes  and  visitations  make  up  our  life,  until 
all  earthly  joy  and  sorrow  cease,  until  what  is  mortal  is  absorbed  by 
what  is  immortal  and  transfigured  in  the  glory  of  Heaven.  —  At  the 
same  time  we  find  at  the  altar  powerful  assistance  and  support  always 
to  preserve  humility  and  gratitude  amid  joys  and  sorrows,  and  never 
to  lose  patience  and  endurance  in  the  midst  of  pains  and  trials.  — 
"The  love  of  Christ  urgeth  us,"  inflames  and  animates  us  to  make 
every  sacrifice;  hence  with  the  Apostle  we  exclaim  in  all  confidence: 
"Who  then  shall  separate  us  from  the  love  of  Christ?  Shall  tribu- 
tation?  or  distress?  or  famine?  or  nakedness?  or  danger?  or  per- 
secution? or  the  sword?  In  all  these  things  we  overcome  (vrrepviKQ/xev, 
supervinchnus)  because  of  Him  that  hath  loved  us.  For  I  am  sure 
that ...  no  creature  shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  I^ord"  (Rom.  8,  35 — 39). 


Li;]RARY 


Tcrcrio 


BOOK  II. 

Liturgical  and  Ascetical  Part. 


CHAPTER  THE  FIRST. 

Preparation  for  the  Holy  Sacrifice  of  the  Mass. 

25.     Preliminary  Remarks 

111  the  Eucharistic  Sacrifice  the  Catholic  Church  possesses  the 
stin  of  her  divine  worship,  as  well  as  the  heart  of  her  life  of  grace 
and  virtue,  her  supreme  good,  her  greatest  wealth  and  her -most 
precious  treasure.  Hence  she  has  ever  exerted  all  her  energy  and 
care  to  celebrate  this  sublime  and  exalted  mystery  of  faith  in  the 
most  worthy  manner.-^  Christ  Himself  instituted  and  ordained  mere- 
ly the  essential  sacrificial  act;  but  all  that  appertains  to  the  liturgical 
development,  representation  and  investment  of  the  divine  sacrificial 
action,  He  left  to  His  Church  directed  and  enlightened  by  the  Holy 
Ghost.'  The  sublime  and  inspiring  sacrificial  Rite,  created  by  the 
Church,  is  not  a  purely  human  production,  but  a  work  of  art  and  a 
masterly  achievement  accomplished  with  the  divine  assistance,  — 
a  sacred  edifice,  so  beautiful,  so  harmonious,  so  wonderful,  so  com- 
plete in  its  entirety  as  well  as  in  its  component  parts,  that  the  in- 
visible hand  of  a  heavenly  wisdom,  wdiich  directed  the  erection  and 
execution  of  it,  cannot  be  mistaken  and  should  not  be  heedlesslv 
overlooked.  However,  before  entering  upon  the  consideration  of  the 
ancient  and  venerable  sanctuarv  of  the  liturory  of  the  Sacrifice  of  the 
Mass,  the  most  important  subjects  of  worship  are  briefly  to  be  treated, 
namely,  those  most  closely  relating  to  the  Sacrifice,  and  required  by 
the  ecclesiastical  law  for  the  becoming  celebration  of  the  Sacrifice. 
The  special  explanation  of  the  different  kinds  of  vestments  and  ves- 
sels used  in  the  Mass  may  be  preceded  by  some  general  preliminary 
remarks. 

I.     It  pertains  to  the  Church  to  regulate  and  to  prescribe  all 
that  concerns  the  liturgy:  it  is  our  duty  obediently  to  comply  with 

^  Hoc  sacramentum  cum  omni  diligentia  est  consecrandum.  Et  quantum  istud 
opus  et  hoc  sacramentum  praecellit  alia  opera,  tantum  negligentia  in  hoc  praepon- 
derat  aliis  negligentiis  (S.  Bonav.  IV,  dist.  11,  p.  2,  a.  1,  q.  3  ad  8). 

2  Quaedam  spectant  ad  hujus  sacramenti  7iecessitateni  et  integritateni,  et  talia 
Christus  per  se  tradidit :  quaedam  ad  soleuiuitatein,  et  haec  Ecclesia  superaddit ; 
haec  autem  non  sunt  diminuentia,  sed  salvantia  ilia  quae  sunt  de  integritate  sacra- 
menti. .  .  .  Additio  harum  solemnitatum  est  pro  excitanda  devotione  et  arctanda 
intentione,  est  etiam  tertio  propter  expressiorem  significationem  (S.  Bonav.  IV, 
dist.  12,  p.  1,  dub.  5). 

(229) 


230  //.  Liturgical  and  Ascetical  Part. 

her  injunctions  and  to  submit  our  judgment  and  our  inclinations  to 
her  ever  wise  regulations.  Therefore  in  the  matter  of  procuring 
liturgical  objects,  neither  the  private  taste  nor  the  wishes  of  the 
individual,  nor  the  fancy  of  a  changing  fashion  should  be  taken  as 
guide,  but  at  all  times  the  prescriptions  and  wishes  of  the  Church, 
the  approved  traditions  and  customs  of  her  practice  must  be  followed 
and  carried  out  as  minutely  as  possible.  The  Church  desires  and 
wills  that  all  articles  of  worship,  as  to  material  and  form,  be  as  per- 
fect as  possible,  that  is,  that  they  answer  the  requirements  of  Chris- 
tian art  as  well  as  the  practical  demands  of  the  liturgy.  The  materials 
employed  for  purposes  of  divine  worship  should  be  not  only  genuine, 
and  solid,  but  also  —  as  far  as  practicable  —  precious,  rich  and  ex- 
cellent. The  precious  material,  moreover,  should  have  a  form  cor- 
respondingly beautiful,  ornamental  and  artistic,  as  well  as  practicably 
suitable  to  its  purpose.  —  But  why  does  the  Church  have  so  much  at 
heart  *'the  beauty  of  the  house  of  God  and  the  place  where  His 
(Eucharistic)  glory  dwelleth"  (Ps.  25,  8),  why  does  she  delight  in 
the  disjDlay  of  pomp,  riches,  splendor  in  the  house  of  God  and  at 
divine  worship  —  especially  at  the  altar  during  the  celebration  of 
the  most  Holy  Sacrifice  ? 

In  answer  to  this  question,  the  heart  of  the  devout  Catholic  will 
demand  no  lengthy  reply;  a  mere  glance  at  the  altar  sufhces  and 
explains  all,  convinces  him  that  it  is  just  as  it  should  be,  that  it 
ought  not  to  be  otherwise,  —  a  glance  at  the  altar  upon  which  day 
after  day  heaven  with  its  majesty  and  grace  descends  in  Holy  Mass. 
The  mysteries  of  the  Eucharistic  Sacrifice  are  so  exalted  and  sub- 
lime, so  holy  and  so  divine,  that  for  their  worthy  celebration  nothing 
can  be  too  precious.  —  With  His  precious  blood  the  Immaculate 
Lamb  of  God  purchased  and  ransomed  us:  this  world-redeeming 
blood,  this  inestimable  ransom,  compared  with  which  all  transitory 
things  are  but  nought,  all  the  treasures  of  the  earth  but  vain  dust 
and  ashes,  —  this  precious  blood  poured  out  so  abundantly  and 
lavishly,  flows  daily  on  the  altar  and  fills  the  chalice :  should  not 
man  then  gladly  and  cheerfully  offer  whatever  is  noblest,  most  mag- 
nificent and  most  beautiful  in  the  productions  of  nature  and  the 
creations  of  art,  in  order  to  celebrate  as  worthily  as  possible  this 
sublime,  heavenly  Sacrifice?  Are  gold  and  silver  and  the  precious 
stones  of  the  earth  perhaps  too  valuable  for  the  Eucharistic  worship, 
at  the  celebration  of  which  the  children  of  the  Church  militant 
ennilate  the  glorious  choirs  of  the  blessed  spirits,  who  before  the 
throne  of  God  and  of  the  Lamb  throughout  eternity  sing  the  new 
canticle,  the  hymn  of  adoration:  "To  Him  that  siltcth  on  the 
throne,  and  to  the  Lamb,  benediction  and  honor  and  glory  and 
power  for  ever  and  ever"  ?  (Apoc.  5,  9 — 13.)  —  Were  the  heavens 
to  open  and  the  King  of  Glory  to  appear  in  visible  splendor  upon 
the  altar,  with  what  ornaments  and  with  what  wealth  would  we  not 
adorn  the  house  of  God  in  order  properly  to  receive  Him  ?  Now, 
the  fact  that  upon  the  altar  He  veils  His  glory  under  the  mean  and 


25.  Preliminary  Remarks.  231 

liumble  sacramental  appearances,  comes  to  us  and  remains  with  us 
in  such  profou;id  concealment,  abasement  and  humiliation,  is  as- 
suredly no  reason  for  honoring  Him  less;  —  on  the  contrary,  the 
more  He  abases  and  conceals  Himself  for  the  love  of  us,  the  more 
fervent  should  the  gratitude  of  His  children  be  intent  on  decorating 
His  altars  with  all  they  have  at  their  command  of  the  most  costly 
and  precious.  —  The  King  of  Glory,  who  is  infinitely  rich  on  His 
throne  in  heaven,  descends  daily  into  the  poor  and  mean  appearances 
of  bread,  in  order  to  enrich  us  with  graces  and  bless  us  with  all  His 
gifts:  should  not,  then,  gratitude  urge  us  to  devote  all  the  wealth 
our  poverty  can  gather  together,  in  order  to  offer  suitable  worship  to 
Him  in  His  Eucharistic  poverty? 

All  the  gold,  all  the  magnificence  of  the  fields,  the  earth  and  its 
fulness  is  the  property  of  the  Lord,  which  He  has  given  over  for 
the  use  of  man;  therefore,  it  is  proper  that  man  should  again  place 
at  the  Lord's  feet  the  richest  aud  most  splendid  gifts,  as  the  holy 
Kings  with  princely  liberality  offered  Him  gold,  frankincense  and 
myrrh.  —  God,  the  Creator  of  all  things,,  has  assuredly  no  need  of 
the  gifts  that  the  creature  does  or  can  offer  Him  (Ps.  15,  2);  but  for 
us  it  is  necessary  and  profitable  that  we  again  consecrate  to  Him 
that  which  He  first  gave  us,  in  order  thereby  to  pay  tribute  of  honor 
due  to  His  majesty  and  supreme  dominion,  to  declare  to  Him  our 
absolute  dependence  on  Him  and  our  submission  to  Him,  to  prove 
our  love  and  gratitude,  to  increase  our  merit  and  to  work  out  our 
salvation;^  for  "in  the  sight  of  the  divine  mercy  all  that  is  dedicated 
and  offered  to  God  has  the  value  of  the  purest  gold,  which  He,  in 
His  own  good  time,  will  reward  with  eternal  joys.'^^  Devotion  and 
the  spirit  of  sacrifice  .are  evidenced  in  the  rich  adornment  of  divine 
worship;  God  takes  delight  therein.^  When  ]\Iary  Magdalen  anointed 
the  feet  of  our  Lord,  in  the  house  of  the  Pharisee,  with  the  most 
delicate  spikenard,  He  praised  her  for  it:  "She  hath  wrought  a  good 
work  upon  Me"  (Matt.  26,  10).  After  His  death  His  body  was 
embalmed  with  precious  ointments.  Our  Lord,  therefore,  willed 
that  His  body  during  His  mortal  life  should  be  honored;  consequent- 
ly. He  now  wishes  that  His  most  holy  body  in  the  Eucharist  should 
be  treated  with  reverence,  that  His  Eucharistic  dwelling  should  be 

^  Cum  laude  nostra  non  egeas,  grata  tibi  tamen  est  tuorum  devotio  famulorum; 
nee  te  augent  nostra  praeconia,  sed  nobis  proficiunt  ad  salutem  (Sacrament. 
Gregor.). 

2  Fullerton,  Louisa  de  Carvajal. 

3  Cultus  exterior  in  vasis  sacris,  in  apparatu  altaris  et  ministrorum  ejus  sem- 
per quidem  sanctus,  sed  pro  dierum  vel  temporum  diversa  ratione  iuterdum  splen- 
didior  est.  Auro  et  argento,  lapidibus  pretiosis  pro  posse  fidelium  singulis  in  locis 
splendet  festiva  devotio,  quae  cum  in  saecularibus  ambitionis  insignia  sint,  in 
ecclesiasticis  et  divinis  rebus  pietatis  oflBcia  sunt;  non  quia  Deum,  qui  spiritus  est, 
plus  aurea  quam  lutea,  plus  gemmata  quam  nuda  delectent  corpora,  sed  quia  homi- 
nes, quod  diligunt,  cum  Deo  libenter  offerunt,  dilectione  Dei,  qua  illud  a  se  sepa- 
rant,  quidquid  illud  sit,  Deo  pretiosum  efficiunt  (Rupert.  Tuitiens,  De  divin. 
offic.  1.  2,  c.  23). 


232  //.  Liturgical  and  Ascetical  Part. 

adorned  and  magnificently  prepared,  that  the  churcli  and  the  altar 
should  be  conspicuous  by  their  splendor  and  beauty.  —  The  Lord 
Himself  promised,  that  in  the  New  Law  He  would  fill  the  house  of 
God  with  His  glory,  and  with  a  far  greater  glory  than  was  that  of 
the  old  Temple  of  Jerusalem  (Aggeus  2,  8 — 10);  now  if  the  people 
of  Israel  "joyfully  and  in  the  simplicity  of  their  heart  offered  all 
these  things"  (i  Paral.  29,  9 — 17),  to  build  unto  the  Lord  of  Hosts 
a  magnificent  temple,  how  much  more  should  the  highly  favored 
children  of  the  Church  make  every  effort  and  exertion  duly  to  honor 
the  God  and  Saviour  concealed  in  the  Sacrament,  since  He,  out  of 
love  for  them,  so  graciously  and  so  benevolently  abases  Himself  on 
the  altar. 

Splendor  and  wealth  of  ornament  serve,  therefore,  in  the  first 
place  to  glorify  God,  and,  moreover,  to  promote  the  edification  and 
salvation  of  men.  When  precious  vessels  and  vestments  are  used 
in  the  celebration  of  the  divine  service,  then  the  Christian  faithful 
are  in  a  more  striking  and  lively  manner  impressed  with  the  sub- 
limity and  adorableness  of  the  mysteries  celebrated;  those  present 
find  themselves  lifted  up  above  the  common  daily  life,  penetrated 
with  a  holy  awe  and  reverence  for  heavenly  things,  more  devoutly 
and  seriously  disposed,  edified  in  heart  and  refreshed  in  mind.  For 
this  reason  the  Church  also  celebrates  her  divine  worship  with  more 
pomp,  in  order  to  awaken  and  foster  in  the  faithful  the  utmost  esteem 
and  reverence  for  the  marvellous  mysteries  of  Christ's  Sacrifice. 
"His  temples  are  the  most  beautiful  of  artistic  edifices  and  the  richest 
and  the  most  splendid  of  buildings;  His  altars  are  of  precious  stones, 
His  tabernacles  are  masterpieces  of  artistic  carving;  His  sacred  ves- 
sels are  of  gold  and  silver,  adorned  with  gems;  His  altar-cloths  and 
corporals  are  of  fine  and  clean  linen,  ornamented  wntli  embroideiy; 
as  the  king  is  surrounded  by  his  courtiers,  here  Christ  is  surrounded 
with  the  images  of  His  saints;  He  is  served  by  priests  and  ministers 
in  festive  garments,  amid  the  splendor  of  lights,  the  sheen  of  varie- 
gated flowers  and  the  sweet  perfume  of  incense,  amid  melodious 
chants,  the  harmony  of  the  organ  and  the  ringing  of  bells."  ^  Thus 
has  the  Church  at  all  times  loved  to  adorn  the  sanctuary  of  the  Lord 
with  all  that  riches  and  magnificence  can  furnish.  But  her  solici- 
tude in  this  respect  has  never  in  any  wise  caused  her  to  neglect  those 
living  temples  of  God,  the  poor  and  the  suffering.  She  knows  that 
Christ  is  assisted  and  cared  for  in  the  person  of  His  needy  brethren; 
hence  she  has  called  into  existence  benevolent  foundations,  institu- 
tions and  confraternities  without  number  for  the  exercise  of  all  the 
works  of  mercy.  She  knows  furthermore  that  a  devout,  moral  and 
learned  clergy  serves  as  the  most  beautiful  ornament  of  the  house  of 
God;  hence  to  form  such  a  body  she  spares  no  sacrifice,  no  effort. 
But  the  best  and  most  perfect  consists  in  doing  the  one  and  not 
omitting  the  other.  Thus  does  the  Church  act,  not  only  lovingly 
embracing  and  nursing  Christ  in  the  person  of  the  poor  and  needy, 


1     Laurent,  Cbristol.  Predigten  I,  658. 


25.  Preliminary  Remarks.  233 

but  also,  as  far  as  possible,  honoring  and  glorifying  Him  in  His 
Eucharistic  life  and  Sacrifice,^  her  zeal  consuming  her  not  only  for 
the  holiness  of  her  ministers,  but  also  for  the  splendor  of  His  sanct- 
uary and  worship.  Already  in  the  first  ages,  the  faithful  of  the  Church 
made  rich  presents  for  the  service  of  the  altar.  But  when  Christians 
were  in  great  w^ant,  or  wdien  the  persecutors  of  the  Christians  threat- 
ened to  rob  the  sanctuary  of  its  treasures,  then  the  ruler  of  the 
Church  distributed  these  treasures  in  alms  to  the  poor,  as,  for  ex- 
ample, is  evident  from  the  history  of  the  martyrdom  of  St.  Lawrence."^ 

If,  therefore,  the  Church  has  ever  been  concerned,  that  in  the 
house  of  God  "marble  should  shine,  gold  should  glisten  from  the 
ceilings,  the  altar  be  adorned  with  precious  stones,"  only  religious 
ignorance  or  indifference  can  accuse  her  of  excess  and  extravagance. 
Certainly  it  cannot  be  too  much  deplored  that  the  house  of  the  Most 
High  is,  alas!  frequently  more  wretched,  poorer  and  more  miserably 
furnished  than  the  dwellings  of  His  servants  and  of  the  faithful.  — 
If,  as  is  the  case  in  certain  religious  Orders,  through  poverty  and  the 
love  of  poverty,  sacred  vessels  and  vestments  of  little  value  are  used 
at  Divine  Service,  no  censure  or  blame  is  to  be  attached;  but  if  it  be 
done  through  avarice,  carelessness  and  neglect,  then  it  is  a  sign  of 
utter  disregard  and  of  want  of  reverence  for  the  Most  Holy.  The 
religious  life  of  him  who  has  no  love  and  no  zeal  for  the  adornment 
of  the  sanctuary,  must  be  very  stunted  and  lukewarm.  He  who  in- 
veighs against  the  expense  incurred  for  the  adornment  of  the  house 
of  God  and  for  divine  worship,  imitates  the  conduct  of  Judas.  That 
unhappy  disciple  became  incensed  and  offended,  when  ]\Iagdalen 
anointed  the  head  and  feet  of  Jesus  with  precious  spikenard,  and 
exclaimed:  "Why  was  not  this  ointment  sold  for  three  hundred  pence 
(about  $42)  and  given  to  the  poor?"  Under  the  cloak  of  charity- 
giving,  the  hypocrite  concealed  a  base  avarice.  For  he  said  this, 
remarks  the  Gospel,  not  because  he  cared  for  the  poor,  but  because 
he  was  a  thief  and  had  no  faith  in  Jesus  nor  love  for  Him  (John  12, 
I — 6).  As  a  rule,  those  of  the  faithful  who  possess  an  ardent  and 
most  practical  love  of  their  neighbor,  are  also  the  most  generous  and 
cheerful  contributors  to  the  splendor  and  rich  adornment  of  the 
house  of  God. 

Where  means  and  circumstances  do  not  permit  much  outlay  for 
display  in  divine  w^orship,  at  least  care  can  and  should  be  taken, 
that  all  things  pertaining  to  divine  worship  be  kept,  as  far  as  pos- 

^  Dum  auro  et  lapidibus  et  sericis  vestibus  honoratur  Christus  in  altaris 
apparatu,  poterat  et  hoc  dari  pauperibus,  sed  iion  ideo  jure  ornatus  mensae  Domini 
reprehenditur,  cujus  habitus,  dum  est  incultus,  non  sine  culpa  eoruni  despicitur, 
qui  illam  omare  posse  videntur  (Rupert. Tuitiens.  1.  c    1.  2,  c.  23). 

2  Facultates  Ecclesiae,  quas  requiris,  in  coelestes  thesauros  manus  pauperum 
deportaverunt  —  thus  spoke  the  glorious  Deacon  to  the  Pagan  tyrant.  —  St.  Am- 
brose enumerates  the  reasons  which  make  it  justifiable  to  place  sacred  vessels  (vasa 
mystica  s.  initiata)  under  the  hammer  or  to  melt  and  sell  them.  —  Cf.  De  offic. 
ministr.  1.  2,  c.  28. 


234  //.  Liturgical  and  Ascetical  Part. 

sible,  neat  and  clean:  to  let  them  lie  in  dust  and  dirt,  to  use  them 
in  a  torn  and  neglected  condition  for  the  celebration  of  the  Holy 
Mass,  is  highly  unbecoming,  irreverent  and  more  or  less  sinful.  The 
sacred  vessels  and  vestments  cannot  always  and  everywhere  be  had 
rich  and  precious,  but  at  all  times  they  can  and  should  be  entirely 
clean  and  sufficiently  beautiful.^ 

2.  How  perfect  soever  be  the  articles  destined  for  the  Holy 
Sacrifice  as  to  their  intrinsic  value,  their  artistic  decorations  and 
beauty,  they  are  not  yet  fit  to  be  used  for  divine  worship;  most  of 
them  require  a  previous  blessing  or  consecration,  in  order  to  be  fit 
for  their  exalted  and  sublime  destination.^  Whatever  is  intended  to 
be  brought  into  direct  and  intimate  connection  with  the  Holy  Sacri- 
fice, must  first  be  withdrawn  from  profane  use  and  be  especially 
dedicated  to  the  service  of  the  Most  High,  that  is,  it  must  be  made 
a  sacred  object  (res  sacra). ^  —  By  means  of  the  blessing  and  prayers 
of  the  Church,  liturgical  objects  are  not  only  made  sacred,  but  they, 
moreover,  become  capable  of  producing  various  salutary  effects  on 
those  who  devoutly  use  them  and  come  in  contact  with  them.  — 
These  blessed  or  consecrated  objects  are,  so  to  speak,  transferred 
from  the  domain  of  nature  into  the  kingdom  of  grace,  and  become 
the  special  property  of  God;  thus  they  have  in  themselves  something 
divine,  on  account  of  which  due  religious  veneration  is  to  be  shown 
them.*     They  must  in  no  wise  be  irreverently  treated,  nor  ever  be 

^  Adverti  volumus,  nos  verba  facere  non  de  sumptuositate  et  sacrorum  templo- 
rum  magnificentia  nee  de  divite  et  pretiosa  supellectili ;  non  enim  nos  latet,  haec 
non  omnibus  in  locis  haberi  posse,  sed  decentiam  et  munditiam  desideramus,  quas 
nemini  detrectare  licet,  quia  etiam  cum  paupertate  bene  convenire  et  componi 
possunt  (Benedict.  XIV.  Encycl.  Annus,  d.  19.  Febr.  1749). 

2  In  this  place  is  not  meant  the  benedictio  invocativa,  but  the  benedictio  con- 
stitutiva.  If  an  anointing  with  chrism  or  holy  oil  is  at  the  same  time  applied,  then 
it  is  called  consecration.  The  consecration  (benedictio  constitutiva,  resp.  conse- 
cratio)  differs  essentially  from  the  invocative  benediction,  in  that  it  impresses  upon 
persons  and  objects  a  higher  supernatural  character,  that  is,  it  places  them  per- 
manently in  the  state  of  sanctified  and  religious  articles,  by  which  they  are  in  a 
special  manner  consecrated  to  the  service  of  God.  According  to  an  ancient  mode 
of  expression,  the  Church  nearly  always  uses  in  formulas  of  blessing  (even  when 
there  is  no  holy  unction)  the  words  benedicere,  sanctificare  et  conseci'are,  for 
example,  at  the  benedictio  indumentorum  —  mapparum  —  corporalium.  Cf.  Carli, 
Bibliotheca  liturg.  s.  v.  benedictio. 

3  In  his  quae  circumstant  hoc  sacramentum,  duo  considerantur:  quorum  unum 
pertinet  ad  repraesentationem  eorum  quae  circa  dominicam  passionem  sunt  acta; 
aliud  autem  pertinet  ad  reverentiam  hujus  sacramenti,  in  quo  Christus  secundum 
veritatem  continetur,  et  non  solum  in  figura.  Unde  et  cojisecrationcs  adhibentur 
his  rebus  quae  veniunt  in  usum  hujus  sacramenti  turn  propter  sacramenti  reveren- 
tiam, tum  ad  repraesentandum  effectum  sanctitatis  quae  ex  passione  Christi  proveuit 
(Hebr.  13,  12).     S.  Thom.  3,  q.  83,  a.  3. 

^  Ex  hoc  quod  aliquid  deputatur  ad  cultum  Dei,  efiicitur  quoddam  divinum  ; 
et  sic  ei  quaedam  reverentia  debetur,  quae  refertur  in  Dcum  (S.  Thom.  2,  2, 
q.  99,  a.  1). 


25.  Preliminary   Remarks.  235 

employed  for  profane  uses,^  but  should  always  be  regarded,  used 
and  kept  with  great  reverence;  as  to  the  manner  of  using  and  deal- 
ing with  them  (touching  and  washing  them),  the  Church  has  laid 
down  directions  which  are  to  be  conscientiously  observed. 2  —  The 
formula  prescribed  by  the  Church  in  her  ritual  for  the  blessing  or 
consecration  of  these  objects  must  precede  their  use  at  the  Holv 
Sacrifice,  and  cannot  be  supplied  by  such  use.^  Inasmuch  as  the 
objects  blessed  for  divine  worship  are  brought  more  or  less  closely 
in  connection  with  the  holy  mysteries  of  the  Mass,  they  acquire  be- 
sides by  their  use  in  divine  worship  a  sacred  character. 

3.  Finally,  we  are  to  consider  the  religious-symbolical  mean- 
ing of  the  objects  used  in  divine  worshi2);  this  point  should  not  be 
passed  over  or  questioned.  From  many  of  the  liturgical  prayers  it 
is  evident  that  according  to  the  intent  and  spirit  of  the  Church  a 
mystical  or  deeper  meaning  is  to  be  attached  to  objects  used  in  di- 
vine worship,  by  which  they  become  a  silent  but  eloquent  sermon, 
announcing  holy  truths  and  wholesome  doctriues.  The  Church  loves 
this  symbolical  conception  of  the  objects  used  in  her  worship;  there- 
fore she  employs  points  of  similarity  that  present  themselves  —  their 
destination,  name,  material,  color  and  use,  as  well  as  the  historical 
reminiscences  connected  therewith,  in  order  to  express  and  inculcate 
the  mysteries  of  the  life  of  Christ,  truths  of  faith,  admonitions  to 
virtue  and  holiness. 

Thus  in  the  service  of  the  altar  nothing  is  insignificant,  nothing 
is  to  be  regarded  as  such,  but  everything,  even  the  very  least,  is  of 
great  moment  when  viewed,  as  it  should  be,  in  the  light  of  faith 
and  reason.'*  Therefore,  the  faithful,  and  still  more  the  priests, 
should  show  esteem  and  veneration,  should  manifest  a  noble  dis- 


^  Semel  Deo  dicatum  non  est  ad  usus  humanos  ulterius  transferendum  (Regula 
jur.  51  in  VI). 

2  Jure  ipso  naturali  prohibemur  nos  facere  quidquid  in  injuriam  vel  irreveren- 
tiam  harum  rerum  cedere  potest,  quod  pertinet  ad  quemdam  earum  honorem  ac  re- 
verentiam.  .  .  .  Speciali  jure  positivo  et  ecclesiastico  quaedam  sunt  prohibita  fieri 
circa  hujusmodi  res  sacras  ob  reverentiam  earum,  quae  si  fiant,  sacrilegium  erit, 
saltern  contra  jus  positivum  (Suarez  disp.  81,  sect.  8,  n.  2.  4). 

2  The  permanent  sanctification  and  consecration  to  purposes  of  divine  wor- 
ship, as  is  required  for  the  blessed  articles  of  divine  cult  both  from  a  religious 
point  of  view  and  by  ecclesiastical  law,  is  an  effect  which,  according  to  the  ordi- 
nance of  the  Church,  can  be  produced  only  by  using  the  formulas  prescribed  in  the 
ritual  for  this  purpose.  Cfr.  Quarti,  In  Ruhr.  Missal.,  p.  2,  tit.  1,  sect.  2,  dub.  3.  — 
Reperitur  apud  Autonelli  de  Regimine  Ecclesiae  Episcopalis  lib.  1,  c.  17  haec  as- 
sertio:  Si  sacerdos  bona  fide  celebraverit  cum  vestimeutis  nondum  benedictis, 
poterunt  alii  sacrdotes  cum  iisdem  rite  celebrare,  quia  per  primam  celebrationem 
bona  fide  factam  consecrata  sen  benedictaremanserunt.  Quaeritur  an  hoc  in  praxi 
sequi  tuto  liceat?     S,  R.  C.  in  una  S.  Hippolyti  31.  Aug.  1867  respondit:  Negative. 

*  Cum  exterior  cultus  sit  pietatis  internae  splendor  et  ad  banc  refovendam  non 
modicum  conferat,  omnibus  Christi  ministris  commendamus,  ut  omnia  et  singula, 
quae  de  ritibus  sacris  ab  Ecclesia  decreta  sunt,  religiose  observent  (Coll. 
Lac.  IV,  478). 


236  //.  Liturgical  and  Ascctical  Part. 

position  of  sacrifice  in  all  that  relates  to  the  house  of  God  and  its 
adornment,  and  for  all  that  is  more  or  less  closely  connected  with  the 
Eucharistic  Sacrifice. ^  The  priest  NejDotian  may  serve  as  a  model 
to  all.  In  his  life  he  despised  himself,  poverty  he  chose  for  his  per- 
sonal most  beautiful  ornament,  therefore,  he  was  the  more  zealous 
in  adorning  the  Church.  A  mind  devoted  to  God  is  attentive  to  the 
least  thing  as  well  as  to  the  greatest,  knowing  well  that  even  an  idle 
word  must  be  accounted  for.  Thus  Nepotian  took  care  that  the 
altar  should  be  spotless,  the  walls  free  from  dust,  the  floors  well 
swept,  the  sacristy  clean,  the  sacred  vessels  shining  brightly;  in  a 
word,  his  solicitude,  which  took  in  all  the  ceremonies,  neglected  no 
duty,  little  or  great.  The  basilicas  and  places  of  assembly  at  the 
graves  of  the  martyrs,  he  decorated  with  flowers,  branches  and  ever- 
green, so  that  the  labor  and  anxiety  of  the  priest  appeared  in  what- 
soever regarded  the  arrangement  and  exterior  magnificence  of  the 
Church.2 

26.     The  Christian  Altar.  ^ 

The  Sacrifice  must  be  offered  somewhere;  for  the  celebration  of 
the  adorable  mysteries  of  the  Body  and  Blood  of  Christ  a  sanctified 
place  is  without  any  doubt  proper.  Dedicated  churches  and  chapels 
constitute  the  more  remote  place  of  sacrifice;  the  immediate  place 
of  sacrifice  is  the  consecrated  altar.  With  special  permission,  Holy 
i\Iass  may  be  celebrated  outside  of  a  sanctuary,  for  instance,  in  the 
open  air,  in  dwellings,  in  prisons.  On  the  other  hand,  it  would  be 
with  greater  difficulty  permitted,  and  this  only  in  extreme  necessity 
and  most  exceptionally,  to  celebrate  without  a  consecrated  altar- 

1  Curam  habeas  diligentem  de  munditia  et  nitore  paramentorum  altaris  et 
sacrorum  vasorum,  ut  cum  omni  hoiiore  et  diligentia  tractetur  ille,  qui  est  Angelis 
et  Archangelis  tremendus  et  honorandus  (S.  Bonav.  tr.  de  praepar.  ad  Miss, 
c.  1,  §  2). 

2  S.  Hieron.  Epist.  60  ad  Heliodorum  n.  12. 

3  The  exalted  destiny  and  dignity  of  the  Christian  altar,  although  not  exhaust- 
ively expressed  by  the  different  appellations,  is  yet  sufficiently  indicated.  As  it  is 
principally  the  place  for  the  Eucharistic  Sacrifice  and  Sacrament,  the  Fathers 
employ,  after  the  example  of  Holy  Scripture  (Hebr.  13,  10;  1  Cor.  10,  21),  as  a  rule 
the  name  dv(Tia(TTripiou,  altare^  seldom  ara  —  or  xpdTre^a,  incnsa^  of  which  the  former 
refers  more  to  the  sacrificial  action,  and  the  latter,  on  the  contrary,  to  the  Sacri- 
ficial Banquet.  —  Various  predicates,  moreover,  for  the  most  part  exalt  the  holiness 
and  venerableness  of  the  altar ;  for  example,  the  rpdire^a  is  characterized  as  dyia, 
6da,  (Pofiepd,  TrvevfrnriK-q,  /3a<TtXi/f^ ;  the  mensa  as  sacra,  mystica,  tremenda,  divina, 
regia,  s^Mritualis,  coelestis,  immortalis.  The  word  altare  is  frequently  abbreviated, 
especially  by  the  poets,  into  altar ;  again  it  is  extended  into  altarium.  Altare  ab 
altitudine  nominatur,  quasi  alta  ara,  writes  St.  Isidore  of  Seville  (Etymolog.  1.  4, 
c.  4).  —  Appellations  which  occur  more  rarely  are,  for  instance,  menioria  (memorial- 
place  of  a  saint);  sepulchrum  (burial-place);  martyrium,  confessio  (place  of  con- 
fession) —  inasmuch  as  the  altar  covered  the  body  of  a  martyr.  Already  at  an  early 
epoch  the  altar  received  the  name  of  a  saint,  because  it  enclosed  his  remains  or  was 
at  least  dedicated  to  him.  Thus  St.  Augustine  mentions  a  memoria  s.  Stephani 
and  a  mensa  Cypriani. 


26.   The  Christian  Altar.  237 

stone.  1  If  the  word  altar  be  understood  in  a  wider  sense,  and  be 
meant  only  to  designate  in  general  a  place  on  which  the  Eucharistic 
species  are  deposited,  then  it  is  evident  that  Mass  may  never  and 
nowhere  be  celebrated  without  an  altar.^  Thus  in  the  case  of  the 
martyr  Lucian  of  A-ntioch  (t  312),  who  used  his  own  breast  as  an 
altar  on  which  to  offer  Holy  Mass.  Shortly  before  his  death  on  the 
feast  of  the  Epiphany  he  celebrated  Holy  ]\Iass  in  presence  of  the 
imprisoned  Christians;  as  there  was  no  altar  there,  he  said:  ^'My 
breast  is  the  altar,  and  you  who  surround  me  are  the  temple.'*  He 
then  offered  the  Holy  Sacrifice  on  his  breast,  and  then  gave  Holy 
Communion  to  those  gathered  around  him.  —  Since  the  altar  is  so 
intimately  connected  with  the  sacrificial  action,  we  see  it  referred  to 
in  history  before  mention  is  made  of  a  temple;  only  where  there  is 
no  sacrifice,  can  there  also  be  no  question  of  an  altar.  We  will  here 
consider  principally  the  most  important  liturgical  features  of  the 
altar.  ^ 

I.  The  first  and  most  venerable  altar,  upon  which  the  Lord 
Himself  instituted  the  Eucharistic  Sacrifice,  was  a  wooden  table; 
it  is  still  preserved  in  the  Cathedral  of  Rome  —  namely,  in  the 
church  of  St.  John  Lateran.  —  When  St.  Peter  had  won  over  the 
Senator  Pudens  and  his  family  to  Christianity,  the  holy  Apostle  took 
up  his  permanent  residence  in  his  house.*  There  also  the  Prince  of 
the  Apostles  offered  the  Sacrifice  of  the  Body  and  Blood  of  Christ, 
and  that  on  a  wooden  altar  which  the  saintly  Pope  Silvester  I.  (314 
— 335)  I'emoved  from  the  Church  of  St.  Pudenziana  to  the  Basilica 
of  St.  John  Lateran,  where  encased  in  marble  it  is  still  to  be  seen; 
it  is  exclusively  reserved  for  the  Pope  to  celebrate  thereon  the  Holy 
Sacrifice.  —  Conformably  to  these  models  many  altars  in  early 
Christian  times  were  of  wood,  and  had  likewise  the  form  of  a  table. 


1  In  hoc  Sacramento  continetur  ille,  qui  est  totius  sanctitatis  causa,  et  ideo 
omnia  quae  ad  consecrationem  hujus  sacramenti  pertinent,  etiam  consecrata  sunt, 
sicut  ipsi  sacerdotes  consecrantes  et  ministri  et  vestes  et  vasa  et  omnia  hujusmodi, 
et  ideo  etiam  debet  in  altari  et  in  domo  consecrata  celebrari  hoc  sacramentum.  — 
Si  autem  necessitas  adsit  vel  propter  destructionem  ecclesiarum  in  aliqua  terra  vel 
in  itinere  constitutis,  licet  etiam  in  locis  non  consecratis  celebrare,  dummodo  ha- 
beant  altare  portatile  consecratum  et  alia  hujusmodi,  quae  ad  consecrationem  hujus 
mysterii  requiruntur  (S.  Thom.  IV,  dist.  13,  q.  1,  a.  2,  sol.  5). 

2  Victimam  in  altari  ponere,  est  reipsa  illam  Deo  offerre,  et  quia  vi  consecra- 
tionis  fit,  ut  corpus  Christi  et  sanguis  incipiat  reipsa  esse  super  altare,  mediante 
manu  sacerdotis,  ideo  verbis  consecrationis  vera  et  solemnis  oblatio  celebratur. 
Neque  his  repugnat,  quod  aliquando  sine  altari  celebratum  est  sacrificinm.  Nam 
non  disputamus  hie  de  altari  lapideo;  sed  id  ornne  vocamus  altare,  ubi  recipitur 
victuna  per  verba  consecrationis  effectii  (Bellarm.  De  Missa,  1.  1,  c.  27). 

3  Cf.  Jakob,  Die  Kunst  im  Dienste  der  Kirche.  4.  Aufl.  Landshut  1885.  — 
Schmid,  Der  christliche  Altar.     Regensburg  1871. 

^  About  the  middle  of  the  second  century,  the  house  of  this  venerable  senator 
was  turned  into  a  church  by  the  holy  Pope  Pius  I.  (140 — 155),  which,  on  account  of 
a  daughter  of  Pudens,  bears  the  name  S.  Pudenziana,  and  is  still  the  title  of  a 
cardinal. 


238  //.  Liturgical  and  Ascetical  Part. 

This  form  characterizes  the  Eucharist  not  merely  as  a  sacrifice,  but 
moreover  as  a  sacrificial  banquet  or  as  sacrificial  food.  In  the  dis- 
tracted times  of  persecution,  wooden  altars  for  the  Sacrifice  could  the 
more  easily  and  the  more  quickly  be  moved  from  place  to  place. 
The  use  of  the  wooden  altar  was,  in  a  measure,  retaiued  until  the 
6tli  century,  but  its  use  never  formed  the  rule.  For,  from  the  time 
of  the  Apostles,  stone  was  employed  and  anointed  for  the  purpose  of 
thereon  celebrating  the  holy  Sacrifice.  Pope  Evaristus  (t  105),  to 
whom  is  ascribed  the  division  of  Rome  into  parishes  under  the  direc- 
tion of  individual  priests,  it  is  said,  ordered  the  erection  and  dedica- 
tion of  altars  of  stone,  and  Silvester  I.  merely  renewed  this  law.^  — 
In  the  Catacombs,  as  a  rule,  the  martyr's  grave,  covered  with  a  stone 
slab  or  with  a  large  stone  projecting  from  its  side,  formed  the  altar 
for  the  celebration  of  the  Sacrificial  Mysteries.  This  form  of  altar 
reminds  us  of  the  stone  on  which  the  martyred  Body  of  Christ  re- 
posed when  in  the  sepulchre,  and,  consequently,  of  the  death  of 
Christ.  —  Christian  altars  were,  therefore,  formerly  made  of  wood 
and  sometimes  of  stoue;  they  were  in  the  shape  sometimes  of  a  table 
and  sometimes  of  a  coffin.  The  Rite  and  place  of  the  Eucharistic 
Sacrifice  naturally  brought  it  about  that,  as  a  rule,  only  tables  or 
graves  (that  is,  coffins)  were  selected  as  the  places  of  sacrifice.  The 
top  or  surface  of  the  table  aud  of  the  tomb  are  similarly  flat,  whilst 
the  lower  part  of  the  table  is  open  and  that  of  the  tomb  is  closed. 

Even  during  times  of  bloody  persecution,  aud  still  more  since 
the  Christians  came  forth  from  their  dark  underground  caves,  from 
the  silent  Catacombs,  the  faithful  ever  strove,  at  the  cost  of  great 
sacrifices,  to  erect  to  the  IMost  High  glorious  aud  magnificeut  chur- 
ches, and,  above  all,  to  put  up  in  them  the  most  artistic  altars  of 
the  most  precious  materials,  as  is  becoming  to  their  exalted  dignity 
and  their  sublime  destination.  The  principal  parts  of  the  altar  are 
the  lower  portion  and  the  stoue-slab,  upon  which  the  host  and  chalice 
are  consecrated;  the  remainder  is  an  addition  artistically  ornamented, 
which  thronghout  the  different  ages  has  assumed  manifold  forms. 

2.  Without  the  approbation  of  the  bishop  an  altar  can  neither 
be  erected  nor  broken  up.  The  decree  of  the  Church  ordering  that 
the  altar  be  of  natural  stone, ^  is  based  on  practical  and  symbolical 
reasous.^  —  The  altar  is  either  immovable  (altar e  fixumy  immobile)^ 

1  Cf.  Offic.  dedic.  Basilic.  Petri  et  Pauli  18.  Nov.  lect.  5. 

2  The  expressions  used  in  the  general  rubrics  of  the  Mass  (tit.  20)  altare  lapi- 
deum  and  ara  lapidea  mean,  that  the  whole  altar  should  be  of  sto?ie.  The  different 
parts  which  constitute  the  essential  stability  of  the  altar,  must  be  made  of  natural 
stone.  This  is  the  case  especially  with  the  slab  which  closes  the  grave  of  the  relics 
(sepulchrum,  confessio),  and  also  with  those  parts  of  the  support  (of  the  slab), 
which  are  connected  with  the  table  of  the  altar  by  means  of  mortar,  and  are  con- 
secrated together  with  it  Vjy  anointing. 

3  Dicendum,  quod,  sicut  legitur  (De  consecr.  dist.  1,  c.  31),  "altaria,  si  non 
fuerint  lapidea,  chrismatis  unctione  non  consecrentur."  Quod  quidem  competit 
significationi  hujus  sacramenti,  tum  quia  altare  significat  Christum:  dicitur  autem 


S6.    The  Christian  Altar.  239 

or  movable  (portable,  ciltare  portahile,  mohile)}  An  immovable 
altar  necessarily  consists  of  three  parts:  the  altar-slab  or  altar-table 
{tabula^  mensa)y  the  lower  part  {stipes^  basis,  tltulus),  and  the 
relic-grave  or  sejDulchre  (sepulchntm).  — The  stone  altar-slab  should 
not  be  made  up  of  several  pieces  of  stone  joined  together,  but  must 
be  one  entire  stone;  otherwise  it  is  not  fit  to  be  consecrated.  On 
account  of  its  sublime  use  and  as  a  symbol  of  Christ  (the  corner- 
stone), the  altar-stone  should  not  only  possess  solidity,  but  also  en- 
tirety.^ As  a  rule,  five  crosses  are  cut  into  the  altar-stone,  one  on 
each  of  the  four  corners  and  one  in  the  centre.  The  lower  part  on 
which  the  altar  rests  is  formed  either  of  stone  pillars,  which  give  it 
the  appearance  of  a  table,  or  it  is  constructed  of  stone-work, ^  which 
imparts  to  the  altar  more  of  the  form  of  a  tomb.  —  The  receptacle, 
that  is,  the  opening  or  cavity  into  which  the  case  containing  the 
relics  is  placed,  can  be  made  on  the  surface  of  the  altar-slab  or  (in 
a  threefold  manner)  in  the  lower  part.^  —  By  a  portable  altar  we 
understand  a  four-cornered  stone-slab  (ara  lapidea),  in  which  a  cav- 
ity for  the  relics  is  cut  out;^  this  altar-stone  must  at  least  be  suf- 
ficiently large  to  allow  the  Host  and  the  greater  part  of  the  chalice 
to  rest  upon  it.  It  is  j^laced  upon  the  provisional  altar-table,  or,  if' 
it  is  to  remain  there  in  use  for  any  length  of  time,  it  is  so  placed 
into  the  wood  or  stone  of  the  altar-table  as  to  be  near  its  front  edge, 
and  easily  noticeable.  This  altar-stone  can  be  taken  from  the  altar- 
table  and  placed  elsewhere  without  losing  its  consecration,  as  would 

(1  Cor.  10,  3):  *'Petra  autem  erat  Christus;"  turn  etiam  quia  corpus  Christi  in  se- 
pulcbro  lapideo  fuit  recondituni.  —  Competit  etiam  quoad  nsinn  sacrameuti.  Lapis 
enim  et  solidus  est  et  de  facili  potest  inveuiri  ubique  (S.  Thorn.  3,  q.  83,  a.  3  ad  5). 

^  The  essential  difference  between  the  immovable  and  the  movable  altar  con- 
sists in  this,  that  the  former  is  usually  composed  of  an  extended  stone  slab  and  a 
stone  foundation,  both  of  which  are  not  only  cemented  together,  but  also  con- 
secrated and  connected  together  as  a  whole  by  the  anointing  of  the  bishop,  so  that 
they  can  not  again  be  separated  without  losing  the  consecration.  The  latter  altar, 
however,  consists  only  of  a  simple,  usually  a  small,  stone  slab,  which  is  consecrated 
by  itself  and  which  can  be  inserted,  according  to  pleasure,  into  any  substructure 
and  thence  removed  without  losing  the  consecration. 

2  Si  tamquam  altare  fixum  consecrandum  sit,  rite  construi  debet  cum  tota 
mensa  ex  u7io  et  integro  lapide  juxta  canonicas  praescriptiones  (S.  R.  C.  29.  Aug. 
1885 ;  —  20.  Mart.  1891). 

3  S.  R.  C.  7.  Aug.  1875  in  una  Cuneen.  ad  2  respondit:  "Ut  altare  consecran- 
dum sit  lapideum,  oportet,  ut  etiam  in  ejus  stipite  saltern  latera  seu  columellae^ 
quibus  mensa  sustentatur,  sint  ex  lapide.^'' 

^  In  medio  tabulae  altaris  a  parte  superiori ;  —  in  stipite  a  parte  anteriori ; 
in  stipite  a  parte  posteriori ;  in  medio  summitatis  stipitis  (Pont.  Roman.). 

^  The  receptacle  for  the  holy  relics  of  a  portable  altar  must  be  placed  in  the 
upper  side  or  surface  of  the  stone,  and,  as  a  matter  of  course,  be  closed  with  a  small 
stone,  as  this  closing  constitutes  an  essential  part  of  the  altar.  Reliquiae  couden- 
dae  sunt  in  sepulchro  intra  lapidem  effosso  et  claudendae  cum  parvo  operculo  ex 
lapide  etiam  confecto.  (S.  R.  C.  31.  Aug.  1867.)  The  prescribed  small  stone  may 
not  be  replaced  by  wood,  hard  putty  or  sealing  wax. 


240  IL   Liturgical  and  Ascetical  Part, 

be  the  case  with  the  immovable  altar,  whose  table  and  base  are 
united  into  one  inseparable  whole  not  only  by  cement,  but  likewise 
by  the  holy  anointings  of  the  consecration.  —  The  altar  should  be 
elevated;  for  it  is  indeed  a  mystical  Mount  Calvary.  This  applies 
especially  to  the  main  altar,  up  to  which  several  steps  should  as- 
cend.^ —  Whenever  practicable,  the  altar,  as  well  as  the  body  of  the 
entire  church,  should  face  to  the  East;  for  Christians  have  ever  loved 
to  pray  toward  the  East,  and  in  so  doing  they  would  think  of  Jesus 
Christ  as  the  Orient  from  on  High  and  the  Sun  of  Justice. 

3.     The  altar  must  be  consecrated.^     The  consecration  of  an 

1  Altar  steps  —  desirable  for  practical  and  symbolical  reasons  —  occur  at  quite 
an  early  period  and  have  been  in  general  use  since  the  sixth  century.  Many  ex- 
pressions of  the  most  ancient  Ordines  Romani  (for  example,  ascendere  ad  altare  — 
altior  vel  superior  gradus)  have  reference  to  the  elevation  of  the  altar.  These  steps 
should  be  so  constructed  as  to  be  ascended  on  three  sides  ;  the  highest  (the  plat- 
form, suppedaneum,  piedrella,  pradella)  should  be  of  such  length  and  width  that 
the  priest  may  conveniently  genuflect  thereon.  For  Solemn  High  Mass  several 
steps  are  required,  so  that  the  rank  in  the  hierarchy  of  those  who  officiate  may  be 
observable  by  the  different  standing  places  of  the  celebrant  (in  suppedaneo),  of  the 
deacon  (in  gradu  medio),  and  of  the  sub-deacon  (in  piano).  —  Wooden  or  marble 
railings  (cancelli)  should  remind  us  of  the  holiness  of  the  altar,  should  protect  it 
from  desecration  and  prevent  the  entrance  of  the  laity.  Terribilis  est  locus  iste ! 
(Gen.  c.  28.) 

2  The  consecration  of  the  altar,  in  all  probability,  had  its  origin  in  the  most 
ancient,  perhaps  in  apostolic,  times,  although  positive  proofs  of  this  consecration 
can  be  obtained  only  from  the  fourth  century.  Thus  does  St.  Gregory  of  Nyssa 
(t  about  395)  express  himself  in  an  exhortation  on  the  Epiphany:  "This  holy  altar 
at  which  we  stand  is  in  its  nature  an  ordinary  stone,  different  in  nothing  from  the 
other  stone-slabs  wherewith  our  walls  are  built  and  with  which  our  floors  are  cov- 
ered. But  since  it  is  dedicated  to  the  service  of  God  and  has  been  blessed,  it  is  a 
holy  table,  a  spotless  altar,  not  to  be  touched  by  all,  but  only  by  priests  and  by 
them,  moreover,  with  holy  dread."  —  The  consecration  of  the  altar,  although  not 
altogether  necessary,  is  yet  highly  expedient,  and,  therefore,  since  the  earliest 
times  it  has  been  strictly  prescribed  by  the  Church.  Not  the  altar-stone  in  its 
natural  state,  but  the  one  alone  which  by  consecration  has  been  raised  to  a  higher 
order,  that  is,  only  the  sanctified  altar-stone,  is  a  suitable,  worthy  place  of  sacrifice, 
as  well  as  an  appropriate  symbol  of  Jesus  Christ.  Domum  Dei  decet  sanctitudo. 
Therefore,  the  altar  dedicated  to  God  exhorts  the  faithful  to  participate  with  devout 
mind  and  heart  in  the  Eucharistic  service,  and  at  the  same  time  it  possesses  a 
mysterious  power  to  infuse  into  susceptible  souls  pious  and  fervent  sentiments.  — 
Ecclesia  et  altare  et  alia  hujusmodi  inanimata  consecrantur,  non  quia  sint  gratiae 
susceptiva,  sed  quia  ex  consecratione  adipiscuntur  quanidam  spiritualem  virtutem, 
per  quam  apta  redduntur  divino  cultui,  ut  scil.  homines  devotionem  quamdam 
exinde  percipiant,  ut  sint  paratiores  ad  divina,  nisi  hoc  propter  irreverentiam  im- 
pediatur  (S.  Thorn.  3,  q.  83,  a.  3  ad  3). 

The  bishop  alone  can  jure  ordinario  consecrate  altars.  The  stationary  altar 
thereby  receives  the  name  of  a  mystery  (titulus  altaris)  or  of  a  saint  (patronus  alta- 
ris).  In  a  consecrated  or  merely  blessed  church  newly  erected  altars  may  be  con- 
secrated by  themselves.  (S.  R.  C.  12.  Sept.  1857.)  On  the  other  hand,  it  is  not 
permitted  to  consecrate  a  new  church,  unless  at  the  same  time  an  altar,  that  is,  the 
high-altar  (altare  majus),  be  constructed  as  a  fixed  altar  and  consecrated  at  the 


26.   The  Christian  Altar.  241 

altar  can  be  performed  either  separately  or  in  connection  with  that 
of  the  church.  In  the  latter  case,  and  this  is  the  rule,  the  two  con- 
secrations are  unified  one  with  the  other,  as  if  to  represent  (in  the 
church  consecration)  the  intimate  communion  of  life  of  the  mystical 
Body,  and  (in  the  altar  consecration)  of  the  real  Body  of  Christ.  ^  — 
Considering  the  fulness  and  the  splendor  of  the  ceremonies,  the 
chants  and  prayers,  the  consecration  of  a  church  is,  indeed,  the 
grandest  and  most  magnificent  of  all  the  consecrations;  the  con- 
secration of  the  altar  being  the  most  splendid  part  of  the  ceremony. 
The  Rite  of  its  consecration  embraces  mystical  prayers  and  chants, 
ceremonies  and  symbols,  sprinkling  with  holy  water  and  incensing, 
anointings  and  blessings. ^  —  The  enclosing  in  the  altar  of  the  relics 


same  time.  (S.  R.  C.  19.  Sept.  1665.)  However,  if  a  church  that  has  already  a 
consecrated  high-altar  is  to  be  consecrated  anew,  then  another  altar  must  be  con- 
secrated with  the  church.  (S.  R.  C.  31.  Aug.  1872.)  —  The  remaining  altars  of  a 
consecrated  church  may  be  altaria  niobilia,  but  exteriorly  in  form  and  decoration 
should  resemble  stationary  altars.     (S.  R.  C.  10.  Nov.  1612.) 

^  Ecclesia  ipsa  materialis  rationabiliter  consecratur  ad  repraesentandam  sanc- 
tificationem  spiritualem,  qua  Ecclesia  fidelium  consecrata  est  per  passionem  Do- 
mini nostri,  insuper  et  ad  sanctitatem  significandam,  quae  requiritur  in  iis,  qui 
sacramenta  ecclesiastica  ministrant,  similiter  et  suscipere  ibidem  debent,  ut  eo  re- 
verentius  tractent  hujusmodi  mysteria,  quo  locus  ipse  religiosior  est  et  veneratior. 
Per  altare  vero  significatur  ipse  Christus.  .  .  .  et  ipsa  consecratio  altaris  designat 
ipsius  Christi  perfectissimam  sanctitatem.  .  .  .  Quoniam  autem  Ecclesiae  catho- 
licae  sanctimonia  ex  Christi  sanctitate  derivatur  et  pendet  ("nam  haec  fons  est  pri- 
marius  totius  ecclesiasticae  sanctificationis),  idcirco.  nunquam  ecclesia  sine  altari 
consecratur.  E  diverso  tamen  interdum  consecratur  altare  cum  reliquiis  Sanctorum 
in  eo  reconditis  (quemadmodum  et  ipsorum  Beatorum  vita  in  Christo  est  abscondita) 
sine  consecratione  ecclesiae. 

2  In  consequence  of  the  consecration  the  altar-table  and  the  lower  part  of  the 
altar,  together  with  the  receptacle  of  relics  and  the  small  stone  closing  it,  form  one 
solidly  connected  and  consecrated  whole.  If  this  connection  is  severed,  or  if  one 
of  these  essential  constituents  of  the  altar  is  essentially  injured,  then  the  altar  is 
profaned,  and  is,  therefore,  no  longer  a  fit  place  for  the  offering  of  sacrifice.  Such 
a  profanation  can  occur  in  diverse  ways.  1)  By  taking  away  the  relics,  or  by  in- 
juring or  merely  momentarily  opening  the  receptacle  of  the  relics.  Contrary  to  the 
opinion  of  ancient  authors  (Quarti,  Vasquez,  Coninck),  the  enclosure  and  the  pres- 
ence of  the  relics  are  to  be  regarded  as  essential  to  the  validity  of  the  consecration 
of  the  altar.  As  a  pledge  for  the  genuineness  and  identity  of  the  relics  therein 
contained  the  enclosure  of  the  receptacle  must  be  inviolable,  and  its  permanence 
must  be  beyond  all  doubt  (S.  R.  C.  23.  Febr.  1884).  The  loosened  cover  can  or 
should  be  fastened  again  with  mortar  blessed  for  the  purpose,  and  that  either  by 
the  bishop  or  a  sub-delegated  priest  (S.  R.  C.  25.  Sept.  1875;  3.  Sept.  1879;  18.  Mail 
1883).  —  2)  By  a  considerable  crack  Cfractio  enormis)  of  the  altar-table  or  of  the 
body  of  the  altar.  In  this  we  are  to  consider  not  only  the  material  size,  but  also 
the  special  anointing  or  consecration  of  the  broken  piece.  According  to  many 
authors  the  altar-table  is  to  be  considered  as  profaned,  if  even  only  a  small  piece 
containing  one  of  the  anointed  crosses  is  broken,  or  if  a  stone  connected  by 
anointing  with  the  altar-table  is  loosened.  Aliqua  altaria  portatilia,  licet  nee  se- 
pulchrum  fuerit  violatum  nee  enormis  fractura  adsit,  tenui  scissura  laborant,  quae 
per  medium  integrum  lapidem  decurrit.  Quaeritur  an  per  ejusmodi  tenuem  scissu- 
15 


242  II.   Liturgical  and  Ascetical  Part, 

of  the  martyrs  constitutes  one  of  tlie  chief  ceremonies  in  the  rite  of 
consecration.^     It  is  profoundly  significant.     For  they  who  sacrificed 
their  lives  and  gloriously  shed  their  blood  for  Christ,  should  rest  at 
the  foot  of  the  altar,  whereon  is   celebrated   Christ's  Sacrifice  that 
infused  into  them  the  heroism  and  the  strength  of  martyrdom.     The 
entombing  of  martyrs  in  or  under  the  altar  designates  their  close 
resemblance  to  the  I^amb  of  God,  as  it  took  place  in  suffering  and 
now  consists  in  glory.     ''Rightly  do  the  souls  of  the  just  rest  beneath 
the  altar,  since  on  it  the  Body  of  the  Lord  is  immolated.     Quite 
properly  by  reason  of  a  certain  fellowship  in  suffering,  so  to  speak, 
(2)ro  qicodam  consortio)  do  the  martyrs  receive  burial  in  the  place 
where  the  death  of  the  Lord  is  daily  commemorated  {uhi  mors  Do- 
mini quotidle  celehratiir)  \'' ^ '^   for  in  honor  and  with  the  assistance 
of  the  Divine  Lamb  did  they  shed  their  blood,  inasmuch  as  they 
freely  and  cheerfully  familiarized  themselves  with  His  sacrifice  and 
death,  suffering  and  dying  with  Christ,  in  order  to  reign  and  triumph 
with  Him  in  glory.     When  St.  Ambrose  discovered  the  bodies  of 
the  Martyrs  Gervasius  and  Protasius,  he  placed  them  under  the  altar. 
In  an  animated  discourse  to  the  people,  he  said  among  other  things: 
"The  triumphal  sacrifices  are  to  be  placed  where  the  propitiatory 
Sacrifice  of  Christ  is  commemorated.     Upon  the  altar  is  He  that  suf- 
fered for  us  all ;  beneath  the  altar  are  they  who  by  His  sufferings 
were  redeemed.  .  .  the  martyrs  are  entitled  to  this  resting  place."  ^ 

ram  ad  instar  fili  altare  exsecratum  censendum  sit?  R.  affirmative  (S.  R.  C. 
31.  Aug.  1867).  —  3)  By  every,  however  small,  or  even  momentary  separation  of  the 
altar-table  from  the  body  of  the  altar,  because  in  a  fixed  altar  the  connection  es- 
tablished by  consecration  between  the  two  parts,  being  therefore  essential,  is  there- 
by destroyed  (S.  R.  C.  23.  Febr.  1884).  On  the  other  hand,  the  whole  fixed  altar 
may  be  transported  to  another  part  of  the  church,  provided  both  parts  remain  un- 
interruptedly united.  Non  est  verum,  consecrari  altare  ut  immobile  respectu  loci, 
sed  respectu  suaruni  partium  seu  ut  fixum  et  firmum  in  se  ipso  per  unionem  par- 
tium  (Quarti,  In  rubr.  Miss.  p.  1,  tit.  20,  dub.  5). 

1  In  order  that  the  celebrant  may  in  all  truthfulness  at  the  first  kissing  of  the 
altar,  after  the  prayers  said  at  the  foot  of  the  altar,  be  able  to  say  the  prescribed 
words  per  merita  Sanctorum  tuorum,  quorum  reliquiae  hie  sunt,  the  relics  of  sev- 
eral saints  must  be  therein  enclosed.  These  relics  should  be  genuine,  that  is, 
members  or  portions  of  holy  bodies  ;  not  clothing,  girdles,  cloths,  instruments  of 
martyrdom,  etc.  Finally,  they  must  be  relics  of  at  least  two  martyrs,  to  which, 
however,  relics  of  holy  confessors  —  especially  of  those  in  whose  honor  the  church 
or  altar  is  dedicated  —  may  be  added.  (Cfr.  S.  R.  C.  6.  Oct.  1837  and  13.  April 
1867).  —  Relics  of  our  Lord  (particles  of  the  holy  Cross)  and  of  those  who  are  only 
beatified  may  not  be  inserted  (without  a  special  privilege). 

2  Serm.  221,  n.  1  (inter  serm.  supposititios  s.  August.). 

•^  Succedant  victimae  triumphales  in  locum,  ubi  Christus  hostia  est.  Sed  ille 
super  altare,  qui  pro  omnibus  passus  est;  isti  sub  altari ;  qui  illius  redempti  sunt 
passione.  Hunc  ego  locum  praedestinaveram  milii ;  dignum  est  enim,  ut  ibi  re- 
quiescat  sacerdos,  ubi  offerre  consuevit :  sed  cedo  sacris  victimis  dexterani  portio- 
nein  ;  locus  iste  martyribus  debebatur.  Condamus  ergo  reliquias  sacrosanctas  et 
dignis  aedibus  invehamus,  totumque  diem  fida  devotione  celebremus  (S.  Auibr, 
Epistol.  22,  u.  13). 


26.   The  Christian  Altar.  243 

By  their  burial  there,  the  vision  of  St.  John  is  represented  and 
reaHzed  in  the  Church  upon  earth;  in  the  Heavenly  Jerusalem,  he 
*'saw  under  the  altar  the  souls  of  them  that  were  slain  for  the  word 
of  God  and  for  the  testimony  which  they  held"  (Apoc.  6,  9).  Thus 
the  Church  also  describes  the  blessed,  heavenly  portion  and  lot  of 
the  Holy  Innocents,  those  "blossoms  of  martyrdom"  and  "tender 
flock  of  victims"  of  Christ,  by  saying  of  them  in  a  wonderfully  lovely 
picture,  that,  "standing  before  the  altar  in  simplicity  and  innocence, 
they  play  with  palms  and  crowns." 

The  placing  of  relics  in  the  altar  is  performed  with  much  so- 
lemnity, according  to  a  formula  of  the  Ritual,  very  similar  to  the 
burial  of  the  bodies  of  the  martyrs  {depositio  martyritm).  On  tlie 
day  previous  to  the  consecration  of  the  church  and  altar,  the  relics 
are  taken  to  the  church  in  a  vessel  expressly  prepared.  Three  grains 
of  incense  are  enclosed  with  them;  before  the  relics,  where  two 
candles  must  be  burning,  the  clergy  recite  the  Matins  and  Lauds  of 
the  Office  of  the  Martyrs  in  question.^  On  the  day  of  the  consecra- 
tion the  relics  are  carried  in  solemn  procession  with  cross,  lights  and 
incense,  first  around  the  church  and  then  into  the  church.  At  the 
same  time  responses  and  antiphons  are  sung;  the  Church  calling  out 
to  the  Saints  :  "Arise  from  your  abodes,  ye  Saints  of  God  ;  proceed 
to  the  place  of  your  destination ;  sanctify  all  the  places  through 
which  you  pass,  bless  the  people  and  preserve  us  sinful  men  in 
peace!"  Amid  clouds  of  incense,  amid  prayer  and  singing,  they 
are  placed  in  the  receptacle  anointed  with  chrism,  and  the  opening 
is  closed.  After  depositing  the  relics,  the  text  already  begun  of  the 
mysterious  vision  of  the  Apocalypse  (6,  9 — 11),  is  sung  and  the 
Saints  are  invoked:  "Under  God's  altar  you  have  received  your  seat, 
ye  Saints  of  God;  intercede  for  us  with  our  Lord  Jesus  Christ!"  — 
The  mortal  remains  of  the  Saints  are  "inestimable  treasures",  "more 
valuable  than  gold  and  precious  stones,"  pearls  more  noble  than 
those  found  in  the  depths  of  the  ocean.  In  their  possession  the 
Church  has  an  earnest  of  the  intercession  of  the  Saints  at  the  throne 
of  God;  and  hence  from  their  relics  there  streams  forth  spiritual  and 
corporal  help,  salvation  and  blessing. 

4.  Like  the  entire  temple,  so  its  centre  especially,  namely,  the 
holy  altar,  in  its  construction  and  adornment,  presents  a  wealth  of 
deep  symbolism;  for  it  is  the  representation  and  expression  of  va- 
rious mysteries. 

a)  In  the  prayers  for  the  consecration  of  the  altar  reference  is 
made  to  the  Holy  of  Holies  of  the  Old  Law,  to  the  stone-altar  of 
Jacob,  to  the  place  which  the  blood  of  Abel  sprinkled,  to  the  spot 
where  Isaac  was  to  be  immolated,  to  the  altar  on  which  Melchise- 
dech  offered  sacrifice,  and  to  that  which  Moses  built;  —  our  altar, 
therefore,  recalls  the  places  of  sacrifice  on  which  the  figurative  sac- 

^  Celebrandae  sunt  vigiliae  ante  reliquias  ipsas  et  canendi  nocturni  et  ma- 
tutinae  laudes  in  honorem  Sanctorum,  quorum  reliquiae  sunt  recondendae  (Pontif. 
Rom.).  The  Commune  Martyrum  is  recited  —  cum  oratione  de  Communi  sine 
espresso  nomine.     Cfr.  S.  R.  C.  6.  Oct.  1837;  13.  Apr.  1867. 


24:4  //.  Liturgical  and  Ascetical  Part. 

rifices  were  offered  up.  —  It  is  also  a  figure  of  that  venerable  table 
at  which  Christ  celebrated  the  Eucharistic  Sacrifice  and  Banquet ; 
it  also  bears  allusion,  moreover,  to  the  sepulchre  in  which  the 
wounded  and  sacrificed  Body  of  Christ  reposed,  and  likewise  to  the 
Cross, ^  where  in  the  fulness  of  time  the  bloody  sacrifice  of  the  Re- 
demption was  accomplished,  and  is  the  mystical  Golgotha  upon 
which  the  Sacrifice  of  the  Cross  is  mystically  shown  forth  and  re- 
newed.—  The  altar,  as  *'the  seat  of  the  Body  and  Blood  of  Christ"^ 
is,  moreover,  both  a  figure  of  the  heavenly  throne  upon  which  the 
Lamb  of  God  rests,  and  of  that  altar  in  heaven,  beneath  which  re- 
pose, as  so  many  sacrificial  trophies,  those  "who  were  put  to  death 
for  the  sake  of  the  Word,''  awaiting  their  perfect  glorification  (Apoc. 
5>  6;  6,  9;  7,  17).  —  The  altar  chiefly  symbolizes  the  God-Man 
Himself,  in  whom  and  through  whom  alone  we  can  present  to  God 
acceptable  sacrifices  and  prayers.^  Since  the  altar  symbolically  re- 
presents Christ  and  His  eternal  Highpriesthood,*  the  one  to  be  erected 
should  very  appropriately  be  of  stone,  even  if  possible  be  made  of 
precious  stones.  The  altar-stone  is  intended  to  represent  Christ, 
that  living  foundation  and  altar-stone^  which  imparts  to  the  spiritual 
edifice  of  the  Church  its  existence  and  strength,  its  immovable  firm- 
ness and  imperishable  duration.  Christ  is  that  "living  stone"  which 
was  "rejected"  by  an  unbelieving  and  corrupt  world,  but  "chosen 

1  Sicut  celebratio  hujus  sacramenti  est  imago  repraesentativa  passionis  Christi, 
ita  altare  est  repraesentativum  crucis  ipsius,  in  qua  Cliristus  in  propria  specie  im- 
molatus  est  (S.  Thorn.  3,  q.  83,  a.  1  ad  2). 

2  Quid  est  enim  altare,  nisi  sedes  corporis  et  sanguinis  Christi  ?  (Optat.  Mile- 
vit.,  De  schism.  Donat.  1.  6,  n.  1). 

3  Altare  quidem  sanctae  Ecclesiae  ipse  est  Christus,  teste  Joanne,  qui  in  Apo- 
calypsi  sua  altare  aureum  se  vidisse  perhibet,  stans  ante  thronum,  in  quo  et  per 
quern  oblationes  fidelium  Deo  Patri  consecrantur  (Pontif.  Roman,  de  Ordin.  Sub- 
diaconi).  —  Altare,  quod  chrismate  delibutum  Domini  nostri  Jesu  Christi,  qui 
altare,  hostia  et  sacerdos  noster  est,  figuram  exprimit  (Off.  dedicat.  Basilic,  ss. 
Salv.  9.  Nov.  Lect.  4) 

*  Forma  corporis  altare  est  et  corpus  Christi  est  in  altari  (De  sacrament.  1.  4, 
c.  2,  n.  7).  Quid  est  altare  nisi  forma  corporis  Christi  ?  (Ibid.  1.  5,  c.  2,  n.  7).  —  In 
this  writing,  which  in  all  probability  does  not  belong  to  St.  Ambrose,  but  yet  does 
not  appertain  to  a  much  later  date,  the  altar  is,  therefore,  called  forma,  that  is, 
figura,  symbol  of  the  Body  of  Christ,  because  Christ  offers  on  it  His  Body  and  by  His 
Body  a  perpetual  sacrifice  to  the  Father.  —  Sicut  Christus  fuit  non  solum  sacerdos, 
sed  etiam  hostia  sive  sacrificium,  sic  etiam  fuit  templum  et  a/Z^r^.-  templum  qui- 
dem, nam  in  eo  specialissime  habitavit  Deus  ;  altare  vero,  quia  in  eo  fusus  est  san- 
guis, quo  ipse  aspersus:  quare  sicut  templum  et  altare  sunt  loca,  in  quibus  specia- 
liter  colitur  Deus,  sic  etiam  Christus  dicitur  saltem  metaphorice  templum  et  altare 
Dei,  quia  in  illo  exhibitus  Deo  fuit  cultus  omnium  excellentissimus  (Salmant.  De 
incarn.  disp.  31,  dub.  1,  n.  8). 

^  Te,  Redemptor  niundi,  exoramus,  ut  lapidem  istum  seu  mensam  ....  con- 
secrare  et  sanctificare  digneris  .  .  .  et  sacri  hujus  mysterii  sicut  institutor,  ita  etiam 
ut  sanctificator  appare,  qui  angiilarem  lapidem  et  saxutn  sine  viafiibus  abscissutn 
nominari  voluisti  (Pontif.  Roman.,  De  altar,  portat.  consecratione). 


£6,   The  Christian  Altar.  245 

and  honored  of  God"  (i  Peter  2,  4).  Since  He,  as  chief  corner- 
stone, imparts  salvation  and  life  to  the  faithful,  so  also  is  He  as  "a 
stone  of  stumbling"  and  "a  rock  of  scandal"  (i  Peter  2,  8)  to  the 
unbelieving  unto  perdition;  for  *' whosoever  shall  fall  on  this  stone, 
shall  be  broken;  but  on  whomsoever  it  shall  fall,  it  shall  grind  him 
to  powder"  (IMatt.  21,  44).  —  L^ike  the  stone  walls  surrounding  the 
stone  altar,  the  faithful,  as  "living  stones",  that  is,  filled  with  and 
enlivened  by  the  Holy  Ghost,  should  cling  always  more  closely  to 
Christ,  the  primeval  life-giving  rock,  and  be  built  up  into  a  spiritual 
temple  for  a  holy  service  of  sacrifice  (i  Peter  2,  4 — 5),  that,  being 
daily  the  more  firmly  established  in  Christ  and  in  all  virtue,  they 
may  grow  up  to  eternal  salvation  —  from  earth  to  heaven  —  where 
faith  shall  be  transformed  into  vision.  The  faithful  are  livinsf  and 
chosen  stones,  taken  from  the  quarries  of  earth,  "hewn  by  the  salu- 
tary strokes  of  the  hammer  and  much  chiseling"  (scalj^ri  saluhr'is 
ictibus  et  tunsione  phirbna  —  Hifmn.  EccL),  in  order  that  they  may 
be  joined  together  in  the  magnificent  edifice  of  the  Heavenly  Jeru- 
salem.^ At  the  consecration  of  the  altar,  holy  chrism  (balm  mixed 
with  oil)  is  freely  poured  over  the  surface  of  the  stone,  as  a  sign 
that  the  altar  represents  Christ,  "the  Eternal  Blessed  One",  "the 
Anointed"  w4th  "the  blissful  oil"  of  the  Holy  Ghost,  from  whose 
wounds  flows  the  saving  ointment  of  all  graces. 

b)  There  are  just  grounds  for  attributing  a  moral  signification 
to  the  altar.^     The  sanctified  Christian  is  a  temple  of  God,  a  dwelling 

1  Deus,  qui  de  vivis  et  electis  lapidibus  aeternum  majestati  tuae  praeparas 
habitaculum,  auxiliare  populo  tuo  (Postcomin.  in  dedicat.  Eccles.). 

2  St.  Polycarp  (Epistle  to  the  Philippiaus,  chap.  4)  calls  widows  an  altar  of 
God  (inasmuch  as  they  had  consecrated  themselves  to  God  and  to  His  holy  service), 
and  St.  Ambrose  designates  the  virgins  espoused  to  God  as  altaria  quae  (Deo)  dedi- 
cantur.  —  Te  nunc,  Domine,  deprecor,  ut  supra  hanc  domum  tuam   (that  is,  the 
virgins  who  consecrate  themselves  to  Thee),  supra  haec  altaria,  quae  hodie  dedi- 
cantur,  supra  hos  lapides  spiritales,  quibus  sensibile  tibi   in   singulis  templum 
sacratur,  quotidianus  praesul  intendas,  orationesque  servorum  tuorum,  quae  in  hoc 
loco  funduntur,  divina  tua  suscipias  misericordia.  .  .  Cum  ad  illam  respicis  hostiam 
salutarem,  per  quam  peccatum  mundi  hujus  aboletur,  respicias  etiam  ad  has  piae 
hostias  castitatis  et  diuturno  eas  tuearis  auxilio,  ut  fiant  tibi  in  odorem  suavitatis 
hostiae  acceptabiles  (S.  Ambros.  Exhortat.  virginit.  n.  94).     "Mercy  elevates  the 
faithful  to  priests  and  to  priestly  dignity.     The  altar  of  the  Benevolent  God  Him- 
self has  erected,  not  of  stone,  but  of  a  material  more  precious  than  heaven,  that  is, 
of  rational  souls.     This  altar  consists  of  the  poor,  that  is,   of  the  mystical  body,  of 
the  mystical  members  of  Christ.     This  altar  is  even  more  terrible  than  the  altar  of 
the  house  of  God.    If  the  latter  altar  is  wonderful,  because,  although  built  of  stone, 
it  yet  becomes  holy  by  the  Body  of  our  Lord,  whom  it  lodges,  then  the  former  is 
holy  likewise,  because  it  is  itself  the  Tmystical)  Body  of  the  Lord.     This  altar  you 
can  behold  erected  everywhere,  on  the  street  and  in  the  market-place ;  on  it  you 
can  offer  at  any  hour;  for  here  also  a  sacrifice  is  accomplished.     And  just  as  the 
priest  stands  at  the  altar  and  calls  down  the  Holy  Ghost,  you  also  may  call  down 
the  Divine  Spirit,  not  indeed  by  words,  but  by  works.     Nothing  so  maintains  and 
inflames  the  fire  of  the  spirit  as  does  the  oil  of  mercy,  when  it  is  plenteously  poured 
out.     Therefore,  when  you  behold  a  poor  person,  believe  that  you  see  an  altar  of 
sacrifice."      (Cf.    St.    Chrysostom,    20th    Homily  on    the    Second   Epistle   to   the 
Corinthians.) 


^^^  If.  Liturgical  and  Ascetical  Part. 

of  the  Holy  Gliost,  a  spiritual  sanctuary  (i  Cor.  3,  16.  —  Eph.  2, 
22);  therefore,  the  heart  can  be  symbolized  by  the  altar,  that  is,  it 
can  be  regarded  as  a  spiritual  altar  of  sacrifice  upon  which  we  con- 
tinually *  immolate  our  earthly  inclinations  and  desires,  presenting 
to  God  our  Ivord  prayers,  resolutions  and  works,  inflamed  and  burn- 
ing with  the  fire  of  charity.^  Upon  the  altar  of  our  heart  we  must 
offer  to  God  the  gold  of  charity,  the  incense  of  devotion  and  the 
myrrh  of  mortification;  there  we  must  sacrifice  ourselves  and  all  that 
we  have  as  a  holocaust  *'unto  an  odor  of  sweetness.'' ^  These  ideas 
are  expressed  by  the  Church  herself  in  a  magnificent  Preface  used  at 
the  consecration  of  the  altar:  *'Upon  this  altar,  therefore,  let  there 
be  the  worship  of  innocence,  let  pride  be  sacrificed,  anger  annihilated, 
luxury  and  all  lust  destroyed,  and  let  there  be  offered  instead  of 
turtle-doves  the  sacrifice  of  chastity,  and  instead  of  young  pigeons 
the  sacrifice  of  innocence."^  —  The  high  altar  (altare  horn  altiis ; 
ara  from  aipi^,  I  lift  up)  symbolically  teaches  the  Christian  that  his 
heart  must  tend  heavenward,  and  strive  after  what  is  above,  where 
Christ  reigns  at  the  right  hand  of  the  Father;  that  his  heart  must 
have  noble  aspirations,  be  raised  above  all  that  is  earthly,  and  be 
greater  and  higher  than  the  world,  in  order  that  the  Most  High  may 
in  all  things  be  glorified. 

5.  * 'Mine  eyes  shall  be  open  and  mine  ears  attentive  to  the 
prayer  of  him  that  shall  pray  in  this  place.  I  have  chosen  and 
sanctified  this  place,  that  My  name  may  be  there  forever,  and  that 
j\Iine  eyes  and  My  heart  may  abide  there  always."*  This  chosen, 
this  blessed  place  of  grace,  in  which  the  ancient  and  faithful  prom^ise 
of  the  Lord  is  most  perfectly  and  wonderfully  verified  to  the  end  of 
the  world,  is  the  Catholic  church,  the  House  of  God,  and  in  it  prin- 
cipally the  place  of  sacrifice  with  the  tabernacle.  Therefore,  at  the 
consecration  of  the  altar  the  antiphon  is  sung:  * 'The  Lord  hath 
sanctified  His  dwelling  (tahernaciikim);  for  this  is  the  House  of 
God,  wherein  His  name  is  invoked  of  whom  it  is  written:  And  My 
name  shall  be  there,  saith  the  Lord.''  Just  as  the  altar  is  like  the 
place  of  sacrifice,  so  it  is  also  the  throne  of  grace  and  of  the  love  of 
the  Eucharistic  Saviour.     There  the  Name  is,  that  is,  the  Lord  in 


1  Per  altare  cor  nostrum  intellegitury  quod  est  in  medio  corporis,  sicut  altare 
in  medio  ecclesiae.  Ignis  semper  ardebit  in  altari,  quia  cliaritas  semper  fervebit 
in  corde  nostro  (Durand.  Ration.  1.  1,  c.  2,  n.  11 — 12). 

2  Justi  qui  spiritum  Dei  habent,  .  .  .  fide,  quae  charitate  inflammatur,  in  al- 
tari fne7itis  suae  spirituales  Deo  hostias  imniolant,  quo  in  genere  bonae  omnes  et 
honestae  actiones,  quas  ad  Dei  gloriam  referunt,  numerandae  sunt  (Catech.  Rom. 
p.  2,  c.  7,  q.  22). 

^  Sit  in  hoc  ergo  altari  innoccntiae  cultus,  iminoletur  superbia,  iracundia 
juguletur,  luxuria  oninis(iue  libido  feriatur;  offeratur  pro  turturibus  sacrificiuni 
castitatis  et  pro  pullis  columbarum  innocentiae  sacrificium  (Pontif.  Rom.  De  altar, 
consecratione). 

*  Elegi  et  sanctificavi  locum  istum,  ut  sit  nomen  meum  ibi  in  senipiternum 
et  permaneant  oculi  mei  et  cor  meum  ibi  cunctis  diebus  (2  Paralip  7,  15 — 16). 


£6.   The  Christian  Altar.  247 

His  infinite  majesty,  though  veiled  under  the  sacramental  species, 
to  offer  for  us  to  His  Heavenly  Father  to  the  end  of  time  the  Sacri- 
fice of  praise  and  reconciliation;  there  His  eyes  and  heart,  inasmuch 
as  He  remains  with  us  as  the  Good  Shepherd,  watch  to  direct  and 
protect  us  in  all  dangers,  difficulties  and  combats,  and  to  console  and 
cheer  us  in  all  the  hardships,  wants  and  sufferings  of  our  earthly 
pilgrimage.  The  Lord  fills  this  house  with  His  glory,  and  His 
peace  will  He  give  in  this  place  (4  Kings  6,  12). 

The  altar,  upon  which  the  Eucharistic  God  and  King  is  en- 
throned, is  for  all  devout  and  faithful  souls  a  most  sacred  place  and 
a  most  happy  heaven  upon  earth,  the  dearest  home  and  the  most 
blissful  paradise.  The  unbroken  stillness,  the  solemn  dim  light, 
the  mystic  glow  of  the  sanctuary  lamp,  the  familiar  nearness,  the 
blessed  presence  of  the  Eucharistic  Saviour  —  often  enable  the  weary 
soul  at  the  foot  of  the  altar  to  enjoy  a  foretaste  of  heavenly  bliss  and 
a  supermundane  peace,  while  the  restless  world  without  is  full  of 
noise  and  tumult,  fatiguing  and  torturing  itself  in  its  feverish  race 
for  gain  and  in  the  pursuit  of  pleasure.  Here  the  Lord  hath  set  up 
His  shepherd's  tent,  whence  He  dispenses  grace,  joy,  peace,  con- 
solation and  bliss  into  the  hearts  that  are  still  struggling  in  fear  and 
want  with  the  sorrows  and  hardships  of  this  perishable  life.  Here 
is  the  river  of  the  water  of  life  which,  pure  as  crystal,  proceeds 
from  the  throne  of  God  and  the  Lamb  (Apoc.  22,  i).  —  May  the 
altar  in  this  valley  of  tears  be  always  thy  fav^orite  place  of  delights! 
Behold!  there  Jesus  has  prepared  for  thee  a  fresh  and  green,  a  shady 
and  well-watered  pasture  to  refresh  and  comfort  thee;  there  nothing 
can  be  wanting  to  thee  that  can  insure  thy  salvation  and  thy  peace. 
Is  the  altar  dearer  and  more  precious  to  thee  than  all  things  else  ? 
Is  that  ardent  longing  and  consuming  home-sickness  of  the  Royal 
Psalmist  after  the  Sanctuary  of  the  Lord  also  the  sentiment  of  thy 
soul  ?  *'How  lovely  are  thy  tabernacles,  O  Lord  of  hosts!  My  soul 
longeth  and  fainteth  for  the  courts  of  the  Lord.  My  heart  and  my 
flesh  have  rejoiced  in  the  living  God.  For  the  sparrow  hath  found 
herself  a  house,  and  the  turtle-dove  a  nest  for  herself  where  she  may 
repose  her  young;  —  I  (find)  Thy  altars,  O  Lord  of  hosts,  my  king 
and  my  God!  As  the  hart  panteth  after  the  fountains  of  water,  so 
does  my  soul  aspire  unto  Thee,  O  God!  My  soul  hath  thirsted  after 
the  strong  living  God;  when  shall  I  come  and  appear  before  the  face 
of  God  ?  One  thing  I  have  asked  of  the  Lord,  this  will  I  seek 
after,  that  I  may  dwell  in  the  house  of  the  Lord  all  the  days  of  my 
life,  that  I  may  see  the  delight  of  the  Lord  and  visit  His  temple. 
For  He  hath  hidden  me  in  His  tabernacle;  in  the  day  of  evils  He 
hath  protected  me  in  the  secret  place  of  His  tabernacle.  O  how 
great  is  the  multitude  of  Thy  sweetness,  O  Lord,  which  Thou  hast 
wrought  for  them  that  hope  in  Thee,  in  the  sight  of  the  sons  of  men! 
Thou  shalt  hide  them  in  the  secret  of  Thy  face  from  the  disturbance 
of  men,  —  Thou  shalt  protect  them  in  Thy  tabernacle  from  the 
contradiction  of  tongues."^ 

1    Cfr.  Ps.  84,  2—4  ;  41,  2—3 ;  26,  4—5  ;  30,  20—21. 


248  //.  Liturgical  and  Ascetical  Part, 

27.     The  Dressing  and  the  Decoration  of  the  Altar. 

The  purpose  and  the  dignity  of  the  altar  require  that  it  should, 
as  far  as  possible,  not  only  be  of  precious  materials  and  artistically 
constructed  and  solemnly  consecrated,  but  also  correspondingly  fitted 
up  and  decorated.  1  At  the  consecration  of  the  altar,  the  bishop 
blesses  the  cloths,  ornaments  and  other  articles  used  on  the  altar, 
that  they  may  be  fit  *'for  divine  service  and  for  the  celebration  of  the 
sacred  Mysteries''  (dlvinis  cuUibus  et  sacris  miisteriis).  While  the 
priests  of  the  Church  clothe  and  decorate  the  altar,  the  following 
verses  are  sung  :  ^'Surround,  ye  Levites,  the  altar  of  the  Lord  God, 
clothe  it  with  spotless  vesture  and  sing  ye  a  new  hymn,  saying : 
Alleluja  !"  Circumdate,  Levitae,  altare  Domini  Dei,  vestite  vestl- 
mentis  alh'is^  estote  et  vos  canentes  hymnuni  novum,  dicentes:  Alle- 
luja!  "The  Lord  hath  clothed  thee  with  the  mantle  of  gladness  and 
crowned  thee.  And  He  hath  adorned  thee  with  holy  ornaments.'* 
Incluit  te  Dominus  tunica  jucimdltatis  et  imposuit  tibi  coronam. 
Et  ornavit  te  ornamentis  Sanctis.  —  While  Mass  is  being  celebrated, 
nothing  is  to  be  placed  on  the  altar,  but  what  is  required  for  the 
sacrifice  or  useful  for  the  adornment  of  the  place  of  sacrifice. '-^  In 
dressing  the  altar  special  regard  must  be  paid  to  the  various  seasons 
and  feasts  of  the  ecclesiastical  year.  With  respect  to  the  liturgical 
fitting  up  of  the  altar,  as  is  partly  prescribed  and  partly  recom- 
mended by  the  Church,  the  following  points  are  principally  to  be 
considered.^ 

I.  The  altar  must  be  covered  with  three  clean  and  blessed 
linen  cloths.*  The  two  under  cloths,  which  may  consist  of  a  single 
one  folded,  should  cover  at  least  the  entire  surface  of  the  altar,  while 
the  upper  and  finer  cloth  should  reach  almost  to  the  ground  on  the 
right  and  left  sides  of  the  altar. ^  Immediately  on  the  altar-stone, 
which  has  been  anointed  with  chrism,  is  placed  the  Chrismale,  that 
is,  a  linen  cloth  saturated  with  wax  (pannits  linens  ceratus)\  it  serves 
as  a  substratum  for  the  altar-cloths  and  protects  them  from  the  damp- 
ness of  the  altar-stone.^     As  all  the  remaining  white  material  des- 


1  Aheady  St.  Ambrose  speaks  (De  myster.  c.  8,  n.  43)  of  a  sacrosanctum  altare 
compositum^  that  is,  prepared  and  adorned  for  the  offering  of  sacrifice. 

2  Altare  sit  coopertum  mundis  linteis,  saltern  tribus  diversis.  Et  desuper  nihil 
ponatur  nisi  reliquiae  ac  res  sacrae  et  pro  sacrificio  opportunae  (Pontif.  Roman. 
Ordo  ad  Synodum). 

^  Cf.  Vorschriften  des  hi.  Karl  Borromaus  iiber  Gestalt,  Form  und  Material 
der  Cultgegenstande  der  Kirche.     Trier  1874. 

^  The  Pontif.  Roman,  has  in  the  rubrics  for  the  consecration  of  a  church  :  Mi- 
nistri  ponunt  super  altare  Chrismale.  .  .  .  deinde  vestiunt  altare  tobaleis  et  orna- 
mentis benedictis. 

^  Altare  operiatur  tribus  mappis  seu  tobaleis  mimdiSy  ab  Episcopo  vel  alio 
habente  potestatem  benedictis,  supcriori  salteni  oblonga,  quae  usque  at  terram 
pertingat,  duabus  aliis  brevioribus  vel  una  duplicata  (Ruhr.  gen.  tit.  20). 

«  When  no  service  is  going  on,  in  order  to  protect  the  altar-cloths  from  dust 
there  should  be  a  cover  of  colored  wool  or  silk  (tela  stragula,  vespcralc,  vesperal- 


27.    The  Dressing  and  the  Decoration  of  the  Altar.  249 

lined  for  the  service  of  the  altar  (corporals,  palls,  purificators,  — 
albs,  amices,  finger-towels),  so  also  the  altar-cloths  must  be  made  of 
linen,  that  is,  of  flax  or  hemp;  every  other  material  (for  example, 
cotton,  muslin),  although  it  may  equal  linen  in  quality,  firmness 
and  beauty,  is  strictly  forbidden.^ 

The  Eucharistic  Sacrifice  has  never  been  celebrated  without 
suitable  covering  for  the  altar-table;  and  the  altar-cloths  are  pro- 
bably of  Apostolic  origin. 2  Early  mention  is  made  of  their  use  ; 
St.  Optatus,  Bishop  of  Mileve  in  Numidia  (f  after  384),  presupposes 
that  their  use  is  universally  known,  exclaiming  :  *'Who  among  the 
faithful  are  ignorant  of  the  fact  that  in  the  celebration  of  the  Divine 
Mystery  the  wooden  altar  is  covered  with  a  linen  cloth  ?'^  ^ 

The  reasons  for  this  strictly  enjoined  triple  covering  of  the 
Eucharistic  table  are  founded  partly  on  the  propriety  and  necessity  of 
securing  cleanliness  for  the  altar  itself,  and  of  preventing  any  pro- 
fanation of  the  Precious  Blood  in  the  event  of  its  being  spilled,  and 
partly  on  the  symbolical  signification  of  the  altar  and  the  altar-cloths. 
The  altar  symbolizes  Christ,  the  source  of  all  graces,  and  the  dress- 
ing of  the  altar  with  white,  clean  linen  cloths  reminds  us  of  the 
linen  cloths  in  which  the  Body  of  Christ  was  wrapped  while  resting 
in  the  tomb.  —  The  linen  cloths,  moreover,  also  symbolize  the  mys- 
tical members  of  Christ,  that  is,  the  faithful  of  God,  by  whom  the 
Lord  (symbolized  by  the  altar)  is  surrounded  as  with  precious  gar- 
ments, according  to  the  words  of  the  Psalmist:  "The  Lord  hath 
reigned.  He  is  clothed  with  beauty"  (Ps.  92,  i).  St.  John  also  in 
his  Revelations  saw  the  Son  of  Man  girded  round  about  w^ith  a  gol- 
den girdle,  which  signifies  the  hosts  of  the  saints.*     Of  Christ  it  is 

cover)  spread  over  the  entire  surface  of  the  altar.  It  is  improper,  and  not  allowed, 
instead  of  this  cover  to  place  a  thrice  folded  oil-cloth  on  the  altar  and  to  leave  it 
constantly  there,  even  during  the  celebration  of  Mass,  at  which  time  only  the 
middle  portion  is  removed  or  rolled  up,  so  that  the  Corporal  may  be  spread  out. 

^  The  general  decree  of  the  Congregation  of  Rites,  May  19,  1819  —  strictly 
prescribes  the  exlusive  use  of  bleached  linen  {linuni  et  caiifiabis)  for  makino-  the 
aforesaid  religious  articles,  partly  in  view  of  ancient  custom,  partly  with  regard  to 
the  mystic  symbolism  and  signification  of  linen ;  for  the  Church  attaches  much 
importance  to  these  two  points. 

2  The  more  ancient  writers  use  various  names  to  designate  the  altar-cloths ; 
for  example,  pallae,  velamina,  indumenta,  vela,  pallia,  mensalia,  mappae,  tobaleae. 
According  to  Anastasius,  Pope  Sylvester  I.  (314—335)  promulgated  an  ordinance 
with  regard  to  the  material  required,  that  is,  he  ordained  that  the  Sacrifice  should 
be  offered,  not  on  a  silk  or  colored  cloth,  but  only  on  a  white  linen  cloth  (non  in 
serico  neque  in  panno  tincto.  .  .  .  nisi  tantum  in-linteo  ex  terreno  lino  procreato). 
From  the  very  earliest  times  linen  was  generally  used  for  symbolical  and  practical 
reasons  to  cover  the  altar,  though  even,  through  devotion,  more  precious  materials 
were  occasionally  chosen.  The  number  of  altar-cloths  was  not  always  and  every- 
where the  same;  from  the  sixteenth  century  three  have  beeri,  prescribed.  Since  the 
ninth  century,  we  meet  with  formulas  for  blessing  them. 

^  Quis  fidelium  nescit,  in  peragendis  mysteriis  ipsa  ligna  linteamine  coope- 
riri  ?  (De  schismat.  Donat.  1.  6,  n.  1). 

*    Altaris  pallae  et  corporalia  sunt  membra  Christi,  scilicet  fideles  Dei,  quibus 


250  //.  Liturgical  and  Ascetical  Part. 

likewise  said:  ^'Behold,  the  Lord  cometli  with  the  baptized,  His 
saints'^  (J^^d-  ij  14);  they  are,  thus  to  speak,  the  garment  of  His 
body,  the  girdle  of  His  breast,  the  brilliant  crown  on  His  head.  But 
if  the  saints  constitute  Christ's  holy  attire  and  garment  of  honor, 
we  may  recognize  in  the  use  of  the  three  altar-cloths  an  allusion  to 
the  threefold  division  of  the  mystical  body  of  Christ ;  namely,  the 
Church  militant,  suffering  and  triumphant.  To  express  this  sym- 
bolical meaning  of  the  altar-cloths  the  bleached  linen  is  w^ell  adapted; 
for  according  to  Holy  Scripture  "fine  linen  glittering  and  white  are 
the  justifications  of  the  saints"  (Apoc.  19,  8).  White  linen  repre- 
sents cleanness  of  heart  and  purity  of  life:  this  can  be  only  laborious- 
ly acquired  and  preserved  by  constant  prayer,  watching  and  mortifi- 
cation, as  precious  linen  is  prepared  with  much  labor. 

The  altar  is  covered  and  adorned  with  linen  cloths  throughout 
the  entire  year  —  until  Holy  Thursday,  when  after  Holy  Mass  the 
stripping  of  the  altars  (demidatio  aUarium)  takes  place,  thus  intro- 
ducing the  liturgical  celebration  of  Good  Friday.  Until  Holy  Satur- 
day the  altars  remain  stripped  of  all  ornament  and  of  their  usual 
covering.  The  touching  ceremony  of  the  stripping  of  the  altars 
symbolizes  not  only  the  grief  of  the  Church  at  the  death  of  her  Di- 
vine Spouse,  but  it  also  reminds  us  of  the  shameful  stripping  of 
Christ's  most  pure  body  of  its  garments,  as  well  as  of  His  cruel 
abandonment  and  desolation  during  His  passion. 

2.  If  the  front  (frons)  of  the  altar  display  in  its  design  neither 
art  nor  beauty,  it  should  be  covered  and  adorned  with  an  antipen- 
dium,^  that  is,  with  a  curtain  of  precious  material,  corresponding, 


Dominus  quasi  vestimentis  pretiosis  circumdatur,  ut  ait  Psalmista:  Dominus  reg- 
navit,  decorem  indutus  est.  Beatus  quoque  Joannes  in  Apocalypsi  vidit  Filiurn 
liominis  praecinctum  zona  aurea,  i.  e.,  Sanctorum  caterva  (Pontif.  Rom.  De 
ordiuat.   Subdiacon.). 

1  The  ornamentation  and  covering  of  the  altar  in  front  (as  well  as  on  the  two 
sides)  was,  from  the  earliest  epoch,  made  of  metallic  plates,  or  of  cloth,  or  of  stone 
or  wood,  and  was  partly  movable  and  partly  immovable.  The  Cerem.  Episc.  desires 
for  great  feasts  pallia  aurea  vel  argetUea  (raised  work  embossed)  aut  serica  auro 
perpulchre  contexta  (gold  brocade),  coloris  festivitate  congruentis  (1.  1,  c.  12,  n.  11). 

—  These  hangings  are  mentioned  under  different  names  ;  for  example,  circitoria, 
laminae,  petala,  platoniae,  tabulae,  coopertorium,  frontale ;  moreover,  the  words 
frequently  occurring  in  the  papal  ceremonial :  vestes  altaris,  in  altari,  super  altare, 
have  reference  probably  to  the  cloths  which  surrounded  and  adorned  the  altar-table 

—  not  in  reality  to  colored  altar-cioths.  The  appellation  antcpenduini  (=  velum 
ante  pendens)  originated  also  during  the  Middle  Age.  The  rubrics  use  the  name 
which  likewise  occurred  in  the  Middle  Age  of  pallium  ==  envelop,  covering, 
mantle.  Observandum  est,  ut  mensa  Christi,  i.  e.  altare,  ubi  corpus  dominicum 
consecratur,  ubi  sanguis  ejus  hauritur,  ubi  Sanctorum  reliquiae  reconduntur,  ubi 
preces  et  vota  populi  in  conspectu  Dei  a  sacerdote  offeruntur,  cum  omni  veneratione 
honoretur:  et  nmndissimis  linteis  et  palliis  diligentissime  cooperiatur,  nihilque 
super  eo  ponatur,  nisi  capsae  cum  vSanctoruni  reliqniis  ct  (juatuor  Kvangelia  (Ivou. 
Caruot.  Decret.  p.  2,  c.  132).  —  The  antependium  must  not  be  blessed. 


27.    The  Dressing  and  the  Decoration  of  the  Altar.  251 

as  far  as  possible,  in  its  color  to  the  Office  of  the  day/  and  bearing 
pious  emblems,  suitably  illustrating  the  Eucharistic  Sacrifice. 

3.  Since  the  Holy  Sacrifice  must  never  be  celebrated  without 
light,  that  is,  without  burning  candles,  there  must  be  some  (two, 
four  or  six)  candlesticks  on  the  altar  ;^  these  (six)  candlesticks 
should  not  be  equal  in  height,  but  should  rise  toward  the  middle  of 
the  altar  in  gradation,  so  that  those  placed  next  to  the  Cross  may  be 
the  tallest.^  They  should  be  of  metal  or  of  wood,  of  beautiful  form, 
and  should  be  kept  clean  and  bright.  * 

4.  In  the  middle  of  the  altar  there  must  be  a  Crucifix,  that  is, 
a  cross  with  an  image  of  the  Crucified,  so  placed  that  it  may  easily 
be  seen  by  the  priest  and  people.^  The  small  Crucifix,  which  is 
generally  carved  on  the  door  of  the  tabernacle,  or  a  simple  cross 
without  the  figure  will  not  answer.  If  in  the  construction  of  the 
altar,  our  Lord  crucified  be  represented  in  painting,,  in  stone  —  or 
in  sculpture  —  and  set  forth  as  the  prominent  and  main  picture  of 

1  Altare  pallio  quoque  ornetur  coloris,  quoad  fieri  potest,  diei  festo  vel  officio 
convenientis  (Rubr.  gener.  Miss.  tit.  20). 

2  The  position  of  the  candlesticks  should  be,  according  to  the  rubrics  of  the 
Missal  super  altare,  and  according  to  the  Ceremoniale  in  planitie  altaris.  It  is 
nevertheless  recommended  to  place  them  outside  of  the  altar-cloths  on  a  step  or 
a  stool.  Candlesticks  on  the  wall  separated  from  the  altar  do  not  suffice  (S.  R. 
C.  16.  Sept.  1865). 

^  Cerem.  Episcop.  1.  1,  c.  12,  n.  11.  —  This  rubric,  which  recommends  the 
gradual  elevation  of  the  candlesticks  toward  the  middle  of  the  altar,  is  usually  not 
regarded  as  of  precept ;  still  the  S.  R.  C.  on  Dec.  24,  1849,  answered  :  melius  esse 
servare  regulam  Ceremonialis. 

^  The  present  custom  of  placing  the  candlesticks  (candelabra,  phari,  cereo- 
stata,  ceroferaria)  on  the  altar,  dates  from  the  tenth  century  ;  previously  to  this 
period  they  were  usually  placed  on  the  sides  and  around  the  altar.  The  candelabra 
were  generally  of  a  considerable  size  and  frequentU"  of  precious  metal  (gold  and 
silver,  also  of  copper  and  brass  with  silver  ornaments). 

^  Pes  crucis  aequet  altitudinem  vicinorum  candelabrorum  et  crux  ipsa  tota 
candelabris  superemineat  cum  imagine  sanctissimi  Crucifixi  (Cerem.  Episc.  1.  1, 
c.  12,  n.  11).  —  Since  the  fifth  century  the  altar-cross  has  been  in  use  in  many 
places,  but  it  was  not  universally  prescribed  :  moreover,  it  was  not  always  placed 
over  the  altar,  but  often  affixed  in  front  or  at  the  side  of  the  altar.  In  the  thirteenth 
century  there  was  always  a  "cross  on  the  altar  between  (two)  candlesticks."  (Cfr. 
Innoc.  III.  De  alt.  myst.,  1.  2,  c.  21.  —  Durand.  Ration.  1.  1,  c.  3,  n.  31.)  —  In  the 
West  also  since  the  twelfth  century  the  Crucified  was  no  longer  represented  as  a 
king,  but  as  the  Man  of  Sorrows  (with  a  crown  of  thorns  and  with  falling  arms). 
The  image  of  our  Crucified  Redeemer  appertains  to  the  necessary  altar  ornaments 
and,  therefore,  it  should  be  artistic  and  beautiful.  That  it  may  answer  its  purpose, 
the  altar-cross  should  be  of  suitable  size  and  occup}^  an  elevated  position.  It  is 
more  important  than  all  the  representations  of  the  Saints;  hence  the  place  of  honor 
is  given  it  in  the  middle  of  the  mensa  between  the  candlesticks.  —  The  blessing  of 
the  altar-cross  is  not  prescribed,  but  it  may  be  done  privately  by  any  priest.  (S.  R. 
C.  12.  Jul.  1704;  12.  Aug.  1854.) — Because  the  altar-cross  is  necessary  for  the 
adornment  of  the  altar,  it  may  be  affixed  to  the  upper  part  of  the  tabernacle  or 
immediately  in  front  of  the  tabernacle  door. 


252  //•  Liturgical  and  Ascetical  Part, 

the  altar,  or  if  the  Blessed  Sacrament  is  exposed,  then  a  Crucifix  on 
the  altar  is  not  necessary;  it  may  or  may  not,  according  to  the 
custom  of  individual  churches,  be  placed  there. ^ 

The  Cross  must  be  on  the  ahar,  to  remind  and  to  place  before 
the  eyes  of  the  celebrant  and  of  the  faithful  there  present,  the  passion 
of  Christ,  of  which  the  ]\Iass  is  the  living  picture  and  the  true  re- 
presentation.^  The  altar  represents  Mount  Calvary,  and  as  Calvary 
it  should  be  adorned  with  the  Cross,  to  which  while  celebrating  ]\Iass 
the  priest  must  often  raise  his  eyes,^  bow  and  make  genuflections.-^ 
The  devout,  pious  and  earnest  look  at  the  image  of  the  Crucified,  of 
that  grand,  holy  representation  of  the  passion  of  the  Lord  is  at  all 
times  —  but  especially  during  the  time  of  Holy  Mass  —  exceedingly 
profitable  and  advantageous  to  the  soul.  What  rich  treasures  of 
patience  and  resignation,  of  meekness  and  fortitude,  of  consolation 
and  encouragement  have  for  more  than  eighteen  centuries  been  im- 
parted to  thousands  by  the  simple,  silent,  contemplative  look  at  the 
Crucifix,  at  the  suffering  and  crucified  Saviour!  *  'This  is  my  highest 
wnsdom,"  thus  sjDoke  St.  Bernard,  *'to  know  Jesus  and  Him  cruci- 
fied!"  *'Give  me  my  book,"  exclaimed  in  broken  accents  St.  Philip 
Benitius,  —  *'give  me  my  book  !"  he  cried,  until  those  around  him, 
comprehending  his  meaning,  presented  to  him  a  Crucifix  upon  which 
his  eye  rested.  "This  is  my  book,''  the  saint  then  exclaimed,  as  he 
pressed  it  to  his  heart  and  lips  with  love  and  reverence,  "I  have 
read  therein  during  the  whole  course  of  my  life,  and  with  this  book 
I  shall  close  my  life."  Yea,  in  life  and  at  death  the  Cross  should 
be  our  favorite  book.  In  order  that  we  may  ever  gratefully  remem- 
ber the  love  and  the  sufferings  of  our  Redeemer,  the  Cross  is  placed 
not  only  on  the  altar,  but  in  Catholic  countries  it  is  everywhere 
erected  and  brought  before  the  eyes  of  the  faithful;  in  the  valleys 
and  on  the  mountains,  at  home  and  in  the  field,  on  the  wayside 
and  in  the  streets.  Therefore,  do  not  grow  weary  or  despondent, 
but  "look  on  Jesus,  who  endured  the  cross,  and  now  sitteth  on  the 
right  hand  of  the  throne  of  God"  (Heb.  ii,  13;  12,  2 — 3). 

5.     Of  three  altar-cards  only  the  middle  and  largest  one,  which 
should  be  placed  at  the  foot  of  the  altar-cross,^  is  prescribed  by  the 


1  S.  R.  C.  die  2.  Sept.  1741. 

2  Ab  aspectu  crucis  sacerdoti  celebranti  passio  Christi  in  memoriam  revocatur, 
cujus  passionis  viva  imago  et  realis  repraesentatio  hoc  sacrificium  est,  -mortem 
cruentam  vSalvatoris  nostri  incruente  exprimeus,  tanquam  idem  sacrificium,  quod 
in  cruce  oblatum  est,  quamvis  diverso  modo  offeratur  (Bona,  Rer.  liturg.  1.  1, 
c.  25,  n.  8). 

3  Denegatur  ab  aliquibus  ecclesiasticis  obligatio  crucem  aspiciendi,  dum  a  rubrica 
sacerdoti  celebranti  injungitur  in  Missa  oculorum  clevatio:  quid  dicendum  de 
hujusmodi  opinione?  Resp.:  Juxta  rubricas  in  elevatioue  oculorum  crucem  esse 
aspiciendam  (S.  R.  C.  22.  Juli  1848). 

-»  Quoniam  imago  Christi  introducta  est  ad  repraesentandum  eum,  qui  pro 
nobis  crucifixus  est,  nee  offert  se  nobis  pro  se,  sed  pro  illo ;  ideo  oninis  reverentia, 
quae  ei  offertur,  exhibetur  Christo  (S.  Bonav.  Ill,  dist.  9,  a.  1,  q.  2), 

*    At  crucis  pedem  ponatur  tabella  Secretorum  appellata  (Ruhr.  gen.  tit.  20). 


27.   The  Dressing  and  the  Decoration  of  the  Altar.  253 

rubrics;  the  two  smaller  ones,  set  up  on  either  side,  have  been  intro- 
duced by  general  usage.  All  three  should  have  the  prayers  printed 
in  legible  type  and  have  neat  frames.-^ 

6.  A  cushion  (cussinus)  serves  as  a  support  for  the  Missal  or, 
what  is  more  practical,  a  wooden  stand  (pulpitum)  neatly  carved. 
The  Missal  itself  should,  as  far  as  possible,  be  perfect,  beautiful  and 
handsomely  bound. 

7.  On  the  altar  relics  and  images  of  the  saints  find  a  proper 
place. '^  It  has  never  been  the  habit  of  the  Church  to  suffer  the  pre- 
cious remains  of  her  glorified  children  to  remain  in  the  ground  or  in 
a  grave,  but  she  takes  them  up  and  puts  them  in  a  place  worthy  of 
them,  that  is,  she  places  and  exposes  them  on  the  altar  for  venera- 
tion. This  action  of  the  Church  admonishes  us  that  the  saints  in 
heaven  have  won  the  crown  of  life,  only  because  they  were  nourished 
and  strengthened  with  the  fruit  and  food  of  the  Sacrifice  of  the 
Altar;  for,  like  so  many  fresh  blooming  branches  of  the  olive  tree, 
the  children  of  the  Church  surround  the  Sacrificial  banquet-table  of 
the  Lord.  ^ 

It  is  also  befitting  to  place  on  the  altar  images  of  the  saints, 
especially  of  those  in  whose  honor  the  altar  is  consecrated.^     By  their 


1  The  Canon  or  Secret  Cards  were  gradually  introduced  only  since  the  six- 
teenth century.  To  assist  the  memory  of  the  celebrant,  or  to  spare  him  incon- 
venient search  and  the  reading  over  of  many  prayers  from  the  Missal,  they  began 
to  print  "the  Angels'  Hymn,  the  Nicene  Creed,  the  formula  and  words  of  Con- 
secration and  several  other  things,"  especially  the  secret  prayers  (hence  the  name 
chartula  vel  tabella  cum  secretis,  tabella  secretonim) ;  they  were  printed  at  first 
on  a  single  leaf,  and  later  on  several  leaves.  These  were  then  pasted  on  wood, 
framed  nicely  and  placed  opposite  the  celebrant,  so  that  he  could  easily  read  them. 
—  If  the  Blessed  Sacrament  is  exposed,  the  Canon  Cards  should  be  removed  from 
the  altar  (except  during  Mass).     (S.  R.  C.  20.  Dec.  1864.) 

2  Sacrae  Reliquiae  et  imagines  ....  disponi  poterunt  alternatim  inter  ipsa 
candelabra  (Ceremon.  Episc.  1.  1,  cap.  12,  n.  12).  —  It  is  forbidden  to  place  them 
in  such  a  manner  that  the  tabernacle  containing  the  Most  Blessed  Sacrament  should 
serve  them  as  a  basis  (pro  basi).  (S.  R.  C.  3.  Apr.  1821.)  On  March  12,  1836,  this 
prohibition  was  also  extended  to  relics  of  the  holy  Cross  or  to  any  other  instrument 
of  the  passion  of  our  Lord.  —  If  the  Blessed  Sacrament  is  exposed,  there  should  be 
no  images  or  relics  of  the  saints  placed  on  the  altar,  lest  they  withdraw  the  mind 
from  the  adoration  of  the  Holy  of  holies.  (S.  R.  C.  2.  Sept.  1741.— May  19,  1838.— 
Dec.  7,  1844).  —  Only  the  images  of  adoring  angels  may  then  be  used  on  the  altar. 

3  Sicut  novellae  olivarum,  Ecclesiae  filii  sint  in  circuitu  mensae  Domini  (Ant. 
in  Vesp.  ss.  corp.  Chr.).     Cfr.  Ps.  127,  3. 

^  The  picture  above  the  altar,  or  altar-piece,  is  intended  to  make  known  to 
the  faithful  what  saint  is  the  titular  of  the  altar,  that  is,  in  whose  honor  the  altar 
is  consecrated.  Without  an  apostolic  indult  the  titular  picture  may  not  be  removed 
from  the  altar  and  replaced  by  the  picture  of  another  saint.  (S.  R.  C.  27.  Aug.  1836 
et  11.  Mart.  1837.)  —  The  pictures  and  relics  of  the  blessed,  that  is,  of  those  who 
are  only  beatified,  may  be  placed  or  exposed  on  the  altar  only  in  those  places,  in 
which  it  is  expressly  permitted  to  erect  altars  or  to  have  the  Mass  and  Office  in 
their  honor  (Deer.  Alex.  VII.  die  27.  Sept.  1659.  —  S.  R.  C.  17.  Apr.  1660). 


254  //.  Liturgical  and  Ascetical  Part, 

images  the  saints  descend;  as  it  were,  from  heaven  on  the  earth,  and 
live  and  move  in  our  midst,  speak  to  us  in  mysterious  language, 
entertain  us  with  their  glorious  examples  of  virtue,  excite  in  us  good 
thoughts  and  pious  resolutions,  animate  and  encourage  us  to  follow 
them,  with  the  assistance  of  grace,  in  the  toilsome  path  of  virtue, 
and  courageously  to  persevere  until  we  shall  have  finished  our  course 
and  shall  have  happily  attained  unto  our  blessed  destiny  in  heaven.^ 
8.  To  decorate  the  altars,  especially  on  great  feasts,  with 
flowers  is  an  ancient,  venerable,  devout  and  praiseworthy  custom, 
and,  therefore,  approved  of  by  the  Church.-  —  Artificial  as  well 
as  natural  flowers  may  serve  to  adorn  the  altar;  ^  but  the  latter 
are  preferable."*     The  artificial  flowers  should  be  imitations  of  the 

1  Quoties  imagines  Sanctorum  oculis  corporeis  intuemur,  toties  eorum  actus 
et  sanctitatem  ad  imitandum  memoriae  oculis  meditemur  (Pontif.  Rom.  De  bened. 
imagin.). — Iniagiiium  iutroductio  in  Ecclesia  non  fuit  absque  rationabili  causa. 
Introductae  euim  fuerunt  propter  triplicem  causam,  videlicet  propter  sinipliciuni 
ruditatem,  propter  affecUiuin  tarditatetn  et  ^xo^\.^r  nieynoyiae  labilitatein .  —  Prop- 
ter simpliciuin  ruditatein  iuveutae  sunt,  ut  simplices,  qui  non  possuut  scripturas 
legere,  in  hujusmodi  sculpturis  et  picturis  tanquam  in  scripturis  apertius  possint 
sacramenta  nostrae  fidei  legere.  —  Propter  affectus  tarditateni  similiter  introductae 
sunt,  videl.  ut  homines,  qui  non  excitantur  ad  devotionem  in  his  quae  pro  nobis 
Christus  gessit,  dum  ilia  aure  percipiunt,  saltern  excitentur,  dum  eadem  in  figuris 
et  picturis  tanquam  praesentia  oculis  corporeis  ceruunt.  Plus  enim  excitatur 
affectus  noster  per  ea  quae  videt,  quam  per  ea  quae  audit.  —  Propter  memoriae 
labilitateni,  quia  ea  quae  audiuutur  solum,  facilius  traduntur  oblivioni,  quam  ea 
quae  videntur.  Frequenter  enim  verificatur  in  multis  illud  quod  consuevit  dici: 
verbum  intrat  per  unam  aurem  et  exit  per  aliam.  Praeterea^  non  semper  est 
praesto,  qui  beneficia  nobis  praestita  ad  memoriam  reducat  per  verba.  Ideo  dis- 
pensatione  Dei  factum  est,  ut  imagines  fierent  praecipue  in  ecclesiis,  ut  videntes 
eas  recordemur  de  beneficiis  nobis  impensis  et  Sanctorum  operibus  virtuosis  (S. 
Bonav.  Ill,  dist.  9,  a.  1,  q.  2). 

2  Cfr.  Merkle,  Augsburg.Pastoralblatt,  Jahrg.  1876,  p.  289  etc.  —  Since  flowers 
as  well  as  relics  and  pictures  of  the  saints  appertain  to  the  festive  decoration  of 
altars,  they  should  not  be  used  when  Mass  is  celebrated  in  black  or  purple.  (Cfr. 
Cerem.  Episc.  1.  2,  c.  9,  n.  1 ;  —  1.  2,  c.  13,  n.  2.) 

^  Vascula  cum  flosculis  frondibusque  odoriferis  (natural  flowers)  sen  serico 
contextis  (also  flowers  made  of  silk)  studiose  ornata  adhiberi  poterunt  (Cerem. 
Episc.  1.  1,  c.  12,  n.  12).  —  These  vases  containing  flowers,  as  well  as  other  orna- 
ments, should  not  be  placed  either  on  the  tabernacle  or  in  front  of  the  tabernacle 
door.  An  ayite  ostiolutn  tabernaculi  ss.  Sacr.  retineri  possit  vas  Jloriim  vel  quid 
simile^  quod  praedictum  occnpct  ostioluvt  cum  imagine  Domini  nostri  in  eodem 
insculpata  ?  Resp.:  Negative,  posse  tanien  in  huiniliori  et  deceutiori  loco  (S.  R. 
C.  22.  Jan.  1701).  —  The  placing  of  the  middle  Canon  Card,  prescribed,  before  the 
door  of  the  tabernacle  is  often  unavoidable  and,  moreover,  it  does  not  appear  to  be 
forbidden  by  the  above-quoted  decree. 

*  Etsi  vasa  cum  flosculis  serico  contextis  adornando  altari  bene  iuservire 
queant,  flores  tamen  horti  frondesque  odoriferae  melius  convenire  videntur  (Cone, 
prov.  Prag.  a.  1860,  tit.  5,  c.  4).  — The  altar  should  not  be  overladen,  but  decorated 
with  taste.  Garden  and  field  flowers,  as  well  as  flowers  from  the  woods  and  mead- 
ows, may  be  employed  for  its  adornment.  Artificial  flowers  should  always  be 
manufactured  of  precious  material  (silk,  gold,  silver;.     Great  care  is  requisite  to 


27.   The  Dressing  and  the  Decoration  of  the  Altar.  255 

natural,  and  should  be  well  made  and  be  kept  clean  ;  for  thus  only 
can  they,  in  a  measure,  supply  the  place  of  fragrant,  bright,  fresh 
flowers.  Faded  and  worn  out  imitations  are  never  to  be  suffered  on 
the  altar. 

Fresh,  bright  and  fragrant  flowers  growing  in  pots  add  to  the 
decorations  of  the  altar,  making  it  beautiful  and  pleasing  and,  con- 
sequently, greatly  contribute  to  enhance  the  celebration  of  the  feast 
and  to  the  edification  of  the  people.  A  holy  religious,  the  Capuchin 
Francis  Borgia,  used  to  say:  "God  has  left  us  from  Paradise  three 
things:  the  stars,  the  flowers  and  the  eyes  of  a  child."  In  fact, 
flowers  have  in  God's  creation  a  place  entirely  their  own  ;  they  are 
on  the  globe  of  the  earth  what  the  stars  are  in  the  canopy  of  heaven 
—  uneffaced  traces  of  a  former  world,  the  earthly  Paradise,  the  least 
affected  by  the  curse  of  sin.  In  the  splendor  of  their  colors,  in  their 
fragrance,  they  are  revelations  of  the  beauty  and  goodness  of  God, 
emblems  of  His  benevolence,  images  of  His  first,  true  designs  (Isa. 
25,  i).  For  all  these  reasons,  flowers,  besides  lighted  candles  and 
incense,  have  their  liturgical  meaning,  and  are  used  to  adorn  the 
divine  service.^  By  their  fine  and  elegant  forms  and  lovely  colors 
they  possess  a  peculiar  charm  to  please  and  captivate  both  the  heart 
and  the  senses,  not  without  impressing  us  more  deeply.  These 
beautifully  colored  creatures  are  wonderfully  formed  by  the  light 
from  the  mud  of  the  ground  and  colorless  water.  Truly !  flowers, 
those  lilies  of  the  field,  which  neither  spin  nor  weave,  and  yet  are  so 
splendidly  arrayed  —  by  the  purity  and  perfection  of  their  attire  give 
us  to  understand  that  they  are  the  handiwork  of  that  Creator  who 
created  Paradise,  from  which  they  come,  and  that  they  have  been 
left,  as  it  were,  to  us  as  a  remembrance  thereof.^ 

There  is  also  a  symbolical  reason  for  adorning  altars  with 
flowers.  Flowers  possess  a  language  all  their  own,  they  have  a 
higher  meaning;  they  are  evident  emblems  of  spiritual  things.  This 
is  expressed  in  the  Church  liturgy  itself.  On  the  fourth  Sunday  in 
Lent  (Laetare)  the  Holy  Father  blesses  in  Rome  a  golden  rose  with 
solemn  prayer,  anoints  it  with  chrism,  besprinkles  it  with  perfumes 
and  holy  water,  and  incenses  it.^  He  prays  at  the  same  time,  that 
God,  who  is  the  joy  and  happiness  of  all  the  faithful,  may  be  pleased 
to  bless  and  sanctify  in  its  beauty  and  fragrance  this  rose,  which  we 
hold  in  our  hands  as  a  sign  of  spiritual  joy;  that  His  people,  delivered 

prevent  all  kind  of  danger  and  inconvenience  that  might  easily  result  from  decorat- 
ing the  altar  with  natural  and  artificial  flowers.  (Cfr.  Riitter,  Die  Pflanzenwelt  als 
Schmuck  des  Heiligthums  und  Frohnleichnamsfestes.  Regensburg  1883. — Reiners, 
Die  Pflanze  als  Symbol  und  Schmuck  im  Heiligthume.     Regensburg  1886.) 

1    Laurent,  Mariol.  Pr.  II,  232. 

^    Cf.  Berthold,  Das  Naturschone,  p.  84. 

3  With  respect  to  the  blessing  of  the  rosa  aurea  mixta  cum  balsamo  et  musco 
(balsam,  musk),  which  is  a  symbol  of  celestial  happiness,  quia  rosa  prae  ceteris 
floribus  colore  delectat  et  recreat  suavi  odore,  —  cfr.  Quarti,  De  benedict,  tit.  II, 
sect.  2;  Moroni,  Dizionario  s.  v.  Rosa  d'oro,  vol.  IvIX,  111 — 149. 


256  II.  Liturgical  and  Ascetical  Part. 

from  the  captivity  of  Babylon,  through  the  grace  of  His  Only- 
Begotten  Son,  may  even  now  partake  of  the  happiness  of  the  heav- 
enly Jerusalem.  Therefore,  since  the  Church  on  this  day  to  the 
honor  of  His  name  gives  expression  to  her  joy,  may  He  grant  her 
true  and  perfect  joy  and  devotion,  in  order  that  she  may  by  the  fruit 
of  good  works  shed  forth  a  balmy  odor  like  unto  the  perfume  of  that 
flower,  who,  springing  from  the  root  of  Jesse,  is  called  the  flower  of 
the  field  and  the  lily  of  the  vale.  If  a  Catholic  prince  deserving  of 
such  a  gift  is  present,  the  flower  is  presented  to  him,  with  the  words: 
''Receive  from  our  hands  the  rose,  which  signifies  the  joy  of  the 
heavenly  and  earthly  Jerusalem,  that  is,  of  the  Church  triumphant 
and  militant,  and  which  guides  all  the  faithful  to  that  lovely  Flower, 
the  joy  and  crown  of  all  the  saints.  Accept  it  that  you  may  be  more 
and  more  enriched  with  every  virtue  in  Christ  our  Lord,  like  unto 
the  rose  planted  along  the  streams.'^  Flowers  may  also,  on  account 
of  their  grace  and  loveliness,  serve  as  emblems  of  the  festive  joy 
wherewith  we  should  long  for  the  altar  of  Christ,  the  Author  of  all 
true  joy.  Flores  sunt  signa  laetitiae.  Thus  the  adorning  of  the 
altar  with  flowers  appears  as  a  symbolical  expression  of  that  joy  in 
which  we  may  exclaim  with  the  Psalmist:  "How  lovely  are  Thy 
tabernacles,  O  Lord  of  hosts!  I  have  loved  the  place  where  Thy 
glory  dwelleth." 

Flowers  also  symbolize  those  supernatural  prerogatives,  graces  and 
virtues  with  which  the  soul  should  be  adorned;  for  the  saints  bloom 
as  the  lily  and  they  are  in  the  presence  of  God  as  the  odor  of  balsam. 
Flowers,  by  reason  of  their  freshness  and  beauty  which  they  receive 
from  the  sun  and  which  they  turn  towards  it,  are  emblems  of  that 
innocence  and  holiness  we  derive  from  Christ,  the  Sun  of  Justice, 
and  with  which  we  again  glorify  Him  as  the  Sun  of  our  spiritual 
life.  —  The  flowers  on  the  altar  signify,  moreover,  that  the  blossoms 
of  grace,  prayer  and  virtue  unfold  in  the  supernatural  light  and  in 
the  heavenly  warmth  which  radiates  from  the  sun  of  the  Eucharistic 
Sacrifice.  The  flowers  of  the  altar,  at  the  same  time,  admonish  us 
to  make  of  our  heart  a  garden  for  God  with  the  flowers  of  virtue,  so 
that  Christ,  who  feeds  amoug  the  lilies,  may  find  His  delight  there- 
in; for  nothing  gives  Him  so  much  joy  as  a  heart  adorned  with  the 
blossoms  of  purity.  —  The  flowers  with  which  we  ornament  the 
altars  on  great  feasts,  therefore,  symbolize  the  souls  of  the  faithful, 
who  adorn  their  interior  with  faith  and  with  the  grace  of  the  Divine 
Victim,  in  order  to  receive  the  King  of  Glory  and  offer  to  Him  their 
homage.  In  this  connection,  the  Holy  Ghost  says  to  us:  "Send 
forth  flowers,  as  the  lily,  and  yield  a  perfume  and  bring  forth  leaves 
in  grace  and  praise  with  canticles  and  bless  the  Lord  in  His  works" 
(Ecclns.  39,  19). 

It  should,  then,  be  a  loving  occupation  for  us  to  adorn  the 
church,  to  decorate  the  altar  and  to  enhance  the  beauty  of  divine 
worship  with  fresh  and  fragrant  flowers.  God  is  thereby  honored, 
pious  people  are  rejoiced  and  edified.     On  this  subject  wc  have  a 


S8,   The  Chalice  and  its  Appurtenances.  257 

beautiful  model  in  the  Blessed  Henry  Suso.  ^'When  delightful  sum- 
mer came  round  and  the  delicate  flowers  appeared  for  the  first  time, 
he  refrained  from  culling  or  even  from  touching  them  until  the  day 
had  arrived  on  which  he  would  gather  them  to  greet  his  spiritual 
love,  the  gentle,  the  all-fair  and  lovely  Maiden,  the  divine  ]\Iother. 
Thus  he  gathered  the  flowers  with  many  a  tender  aspiration,  and 
carried  them  to  his  cell  to  weave  them  into  a  wreath;  he  then  went 
to  the  choir  or  to  the  chapel  of  our  Lady  and,  kneeling  humbly  be- 
fore her  statue,  he  placed  the  lovely  crown  upon  her  head  with  the 
request:  that  since  she  is  the  loveliest  of  flowers  and  the  summer-joy 
of  his  young  heart,  she  would  not  despise  the  first  flowers  of  her 
servant."  ^ 

The  altar  is  here  on  earth  the  most  holy  and  the  most  venerable 
of  all  places  —  our  Bethlehem  and  Nazareth,  our  Thabor  and  Gol- 
gotha. To  do  honor  to  Him  who  here  sacrifices  Himself  for  us  and 
who  so  graciously  deigns  to  dwell  among  us,  all  the  splendor  and 
decoration  of  the  temple  lend  their  service.  The  altar,  therefore, 
should  be  the  most  beautiful  of  all,  and  the  pastor  should  have  at 
heart,  in  a  special  manner,  its  adornment,  so  that  he  may  in  truth 
be  able  to  say:  Domine,  dllexi  decorum  damns  tuae  et  locum  liahita- 
t'lonis  gloriae  tuae —  ^'O  Lord,  I  have  loved  the  beauty  of  Thy  house 
and  the  place  where  Thy  glory  dwelleth"  (Ps.  25,  8). 

28.     The  Chalice  and  its  Appurtenances. 

Among  the  necessary  requisites  for  the  celebration  of  the 
Eucharistic  Sacrifice  is  to  be  enumerated  the  chalice^,  together  with 


1  Denifle,  Die  Schrifteu  des  sel.  Heinrich  Seuse..  1.  Abth.,  p.  162. 

2  Calix,  a  deep  cup  for  drinking,  goblet,  chalice,  (also  with  its  contents). 
Through  Christ  the  chalice  received  a  new,  sacred  destiny;  hence  natalis  calicis 
an  ancient  designation  for  Holy  Thursda}-.  The  Biblical  name  is  iroT-qpLov  —  or 
TTOT-qpLov  TTJs  evXoyias  (1  Cor.  10,  16),  or  iror-qpLov  Kvpiov  (ibid.  10,  21  and  11,  27). 
More  modern  names  are:  calix  sanctus,  vas  sacrum,  vas  dominicum,  vas  mysticum, 
vasculum,  poculum  sanctum.  The  chalice  is  necessary  for  the  celebration  of  sac- 
rifice, and  was,  therefore,  always  and  everywhere  in  use.  As  to  the  material  and 
form  of  the  chalice  which  our  Lord  used  at  the  institution  of  the  Eucharist,  we 
have  no  reliable  information;  for  the  models  preserved  at  Valencia  and  Genoa  are 
assuredly  not  authentic.  The  three  parts  of  the  chalice  (cuppa=goblet ;  nodus= 
knob  or  handle;  pes=foot)  were  in  different  periods  of  art  formed  differently  (for 
example,  Roman,  Gothic  chalices).  The  nature  of  the  thing  and  historic  proof 
place  it  beyond  a  doubt,  that  from  the  earliest  epoch  endeavors  were  made  to  have 
the  sacred  vessels  manufactured  of  precious  material,  mostly  of  gold  and  silver 
and  artistically  ornamented.  Chalices  were  frequently  enamelled  and  set  with 
pearls  and  gems  (calices  gemmei).  In  order  to  preserve  the  gold  and  silver  vessels 
from  pillage,  St.  Lawrence  used  them  for  the  support  of  the  poor.  Prudentius 
makes  a  Pagan  persecutor  say,  that  among  the  Christians  it  is  customary:  libent  ut 
auro  antistites. — Arge?iteis  scyphis  ferunt — Fumare  sacrum  sanguinem — Auroqno^ 
nocturnis  sacris— Adstare  fixos  cereos  (Peristeph.  11,  68.  sqq).  Of  Urban  I.  (220-230) 
the  Liber  Pontificalis  mentions:  Hie  fecit  ministeria  sacrata  omnia  argeiitea  et 
patenas  argenteas  25  posuit,  that  is,  he  had  all  the  sacred  vessels  made  of  silver 

16 


258  //.   Litiiryical  and  Ascetical  Part. 

its  appurtenances  (the  paten,  pall,  corporal,  purificator,  burse,  veil 
and  cruets). 

I.  The  chalice  and  paten  occupy  the  first  place  of  honor ^  among- 
the  sacred  vessels;  for  in  the  chalice  the  infinitely  Precious  Blood  of 
Christ  is  consecrated,  ^  and  on  the  paten  the  glorious  Body  of  the 
Ivord  is  placed.^ 

a)  Considering  the  sublime  use  to  which  these  vessels  are  put 
and  their  sacredness,  the  Church  has  ordained  that  they  be  made 
only  of  the  best,  the  most  noble  and  the  most  precious  metals. 
Brittle,  unsafe  and  inferior  materials  are  not  to  be  used  in  their  con- 
struction— such  as,  glass,  which  breaks  easily;  wood,  which  is  por- 
ous and  which  would  absorb  the  precious  Blood;  brass  and  coj^per, 
given  to  rust  and  verdigris;  lead  and  iron,  on  account  of  their  little 
value.  The  chalice  proper,  that  is,  the  cup,  must  be  of  gold  or 
silver;  only  in  an  exce^Dtional  case,  that  is,  on  account  of  poverty, 
are  chalices  of  pewter  allowed.  If  the  cup  be  of  silver  or  pewter, 
then  at  least  the  interior  of  it  must  be  gilt  with  gold.*  The  paten ^ 
must  be  of  the  same  material  as  the  cup  (cu2)pa)  of  the  chalice,  also 
gilt  with  gold.  The  outer  rim  of  the  round  paten  must  be  thin  and 
sharp  so  that  chance  fragments  of  the  Sacred  Host  may  the  more 
easily  and  surely  be  gathered  up  therewith;  the  inner  cavity  should 
be  shallow  and  without  border,  so  that  the  particles  of  the  Sacred 
Host  may  easily  be  conveyed  into  the  chalice. — Both  chalice  and 

and  he  donated  twenty-five  silver  patens.  —  Chalices  of  glass  were  also  used  in 
some  places,  but  probably  only  exceptionally  and  chiefly  in  cases  of  necessity. 
Nihil  illo  ditius  qui  sanguinem  (Christi)  portat  in  vz^ro — writes  St.  Jerome  of  Bishop 
Exuperius  of  Toulouse,  who  had  distributed  all  he  possessed  to  the  poor.  Chalices 
of  wood,  bone,  clay,  stone,  brass,  copper,  pewter  were  condemned  by  many  vSynods, 
already  towards  the  end  of  the  tenth  century,  although  their  use  did  not  altogether 
cease. — In  the  primitive  Church  there  were  various  kinds  of  chalices;  for  example, 
calices  ministeriales,  communicales,  majores  (for  the  Communion  of  the  laity); 
c.  offertorii,  in  which  the  deacons  poured  the  wine  presented  by  the  people; 
c.  pendentiles,  which  hung  in  the  Church  for  ornament;  c.  ansati,  appensorii, 
with  handles;  c.  imaginati,  with  images;  c.  literati,  with  inscriptions.  With 
respect  to  these  and  other  names  cfr.  Du  Saussay,  Panopol.  sacerd.,  p.  1,  1.  8. 

1  Vasa,  quibus  praecipue  nostra  sacramenta  imponuntur  et  consecrantur, 
calices  sunt  et palenae.  Calix  dicitur  a  graeco,  quod  est  kv\l^',  patena  a  patendo, 
quod  patula  sit  (Walafr.  Strab.  De  exord.  et  increment,  c.  25). 

2  Optatus  of  Mileve  calls  chalices  bearers  of  the  Blood  of  Christ  —  Christi 
sanguinis  portatores  (De  schism.  Donat.  1.  6,  n.  2). 

2  At  the  consecration  of  the  paten  the  bishop  prays  God  "to  sanctify  it,  so  as 
to  break  on  it  the  body  of  Christ"  (sanctificet  banc  patenam  ad  confringetiduin  in  ea 
corpus  D.  N.  I.  Cli.).  For  many  centuries  the  holy  bread  has  no  longer  been  broken 
over  the  paten,  but  over  the  chalice  (cfr.  Durand.  Ration.  1.  4,  c.  61,  n.  1 — 4.) 

^  The  making  of  chalices  and  patens  of  copper  (cuprum)  or  brass  (aurichal- 
cum)  was  declared  an  abuse  and  therefore  forbidden  (S.  R.  C.  16.  Mart.  1876). 

'^  The  Patena  (from  patere=vas  late  patens,  an  open  vessel  broader  than  deep) 
•was  probably  used  even  in  apostolic  times  for  the  offering  of  Sacrifice.  For  pre- 
serving the  Chrism  there  were  formerly  the  so-called  patenae  chrismales,  which 
evidently  were  larger  and  deeper. 


28.   The  Chalice  and  Appurtenances.  259 

paten  should  always  be  kept  scrupulously  clean  and  bright;  it  is 
proper  that  when  not  in  use  they  be  not  kept  uncovered,  but  be 
enclosed  in  a  case. 

b)  As  mere  art  or  richness  of  material  cannot  make  them 
worthy  of  the  service  of  the  altar,  they  require  to  be  consecrated 
with  the  divine  blessing,  in  order  to  be  made  fit  for  use  in  the  cele- 
bration of  the  Holy  Sacrifice. ^  Therefore,  the  chalice  and  paten 
may  be  used  at  the  Holy  Sacrifice  only  after  they  have  been  rendered 
sacred  by  consecration.  As  the  ceremony  includes  anointing  with 
holy  chrism,  their  consecration  belongs  exclusively  to  the  bishop. — 
It  must  precede  their  use  at  Holy  Mass,  and  caunot  be  supplied 
thereby;  the  consecration  is  lost,  if  the  chalice  or  paten  has  become 
unfit  for  its  purpose  (for  example,  if  broken  or  fractured)  or  if  the 
interior  be  regilt.^ — Both  chalice  and  paten  are  properly  anointed 
with  holy  chrism.  Chrism  is  composed  of  balm  mingled  with  olive 
oil  and,  consequently,  it  is  a  symbol  of  the  sweet-scented,  enlighten- 
ing, healing,  comforting  and  strengthening  grace  of  the  Holy  Ghost. 
In  the  chalice  the  Sacrificial  Blood  flows,  and  on  the  paten  rests  the 
Body  of  Christ,  who  was  anointed  by  God  with  the  oil  of  gladness 
above  His  fellows  (Ps.  44,  8);  from  the  wounds  of  the  Eucharistic 
Victim  gushes  forth  all  the  heavenly  perfume  of  grace,  all  reconcili- 
ation and  merc}^,  all  peace  and  joy  in  the  holy  Ghost. — To  the  con- 
secrated vessels  a  sacred  character  is  imparted;  they  are  withdrawn 
from  profane  use,  removed  from  the  service  of  man  and  specially 
dedicated  to  the  service  of  the  Most  High.  The  sacred,  venerable 
vessels  (vasa  sacra)  which  come  into  immediate  communication 
with  the  Most  Holy  cannot,  therefore,  —  at  least  not  without  special 
permission — be  touched  by  the  laity. ^ 

1  Quod  arte  vel  inetalli  natura  effici  non  potest  altaribus  tuis  dignum,  fiat  tua 
benedictione  sanctificatum  (Pontif.  Rom.,  De  Pat.  et  Calic.  consecrat). 

2  If  the  foot  of  the  chalice  is  not  broken  off,  but  only  loosely  screwed  (in  a 
calix  tornatilis),  then  the  cup  does  not  lose  its  consecration.  The  sacred  vessels — 
at  least  those  of  silver — are  not  desecrated,  if  by  degrees  they  lose  their  gilding ; 
on  the  other  hand,  re-gilding  makes  a  new  consecration  necessary  (S.  R.  C.  14.  Jun. 
1845).  Totus  calix  deauratus  per  modum  unius  consecratur,  et  ideo,  quamvis 
aurum  amittatur,  argenteus  calix  consecratus  manet,  quia  licet  inunctio  vel  conse- 
cratio  versetur  circa  superficiem,  tamen  simpliciter  totum  consecratur.  Quando 
vero  postea  nova  deauratio  superadditur,  requiritur  nova  consecratio,  quia  id,  quod 
additur,  nullo  modo  consecratum  erat.  Nee  dici  potest,  manere  consecratum  ex 
sola  adjunctione  ad  aliud  .  .  .  quia  id,  quod  per  deaurationem  additur,  principalius 
est,  non  solum  quia  est  nobilior  materia,  sed  maxime,  quia  in  ea  fit  contactus 
corporis  et  sanguinis  Domini  (Suarez  disp.  81,  sect.  7,  n.  3). 

^  The  discipline  of  the  Church  with  regard  to  this  point  was  not  always  and 
everywhere  the  same.  The  Liber  Pontificalis  attributes  to  Pope  Xystus  I.,  in  the 
beginning  of  the  second  century  (115 — 125?),  the  ordinance  that  only  ministri 
should  touch  the  vessels  consecrated  to  God  (miuisteria  sacrata).  Among  these 
"ministers"  deacons  and  sub-deacons  are  to  be  understood. — So  long  as  the  sacred 
vessels  really  contain  the  Eucharist,  they  can  be  touched  by  the  priest  only,  and 
at  most  by  the  deacon. — It  is  permitted  the  sub-deacon  to  handle  the  sacred  vesseis 


260  //.  Liturgical  and  Ascetical  Part. 

c)  The  mystical  meaning  of  these  two  vessels  is  to  be  found 
chiefly  in  the  formula  of  their  consecration  and  in  the  use  that  is 
made  of  them.  The  chalice  accordingly  recalls  to  our  mind  that 
sanctified  chalice  (calix  sacratus)  of  Melcliisedech,  wliicli  the  Lord 
God  once  filled  with  grace. — Again  it  reminds  us  of  the  Sacred 
Heart  of  Jesus;  for  that  Divine  Heart  is  the  laboratory  in  which  the 
blood  of  our  redemption  was  prepared,  and  also  the  source  whence 
this  blood  of  all  redeeming  merit  was  so  abundantly  and  lavishly 
poured  out,  and  daily  fills  the  chalice  on  our  altars.  In  the  sacrificial 
cup  of  the  Sacred  Heart  of  Jesus  is  contained  the  Precious  Blood  of 
our  redemj^tion.  Into  and  from  this  Sacred  Heart  once  flowed  and 
will  flow  for  all  eternity  that  precious  Blood  which  purchased, 
ransomed  and  redeemed  us. — The  paten  reminds  us  of  the  gold  and 
silver  plates  of  the  Old  Testament  u^^on  which,  according  to  the 
Lord's  direction,  various  gifts  (of  wheaten-meal)  were  brought  to 
the  altar. — As  the  immediate  and  actual  bearer  of  the  Sacred  Host 
( corporis  Cliristi  pretiosiim  ferculinn)^  the  paten  represents  the  tree 
of  the  Cross  upon  which  Christ  voluntarily  underwent  death  for  us 
(in patU)ulo  crucis  elegit  immolari)  and  His  martyred  body  hung. — 
By  its  form  it  is  also  emblematic  of  the  heart  ^  enlarging  and  dilating 
itself  in  holy  love  and  charity,  with  which  priest  and  people  go  to 
meet  and  receive  the  Eucharistic  Victim  {jyatena  —  cor  patens  vel 
amphim  latitudine  cliaritatis — Innocent  III.  I.  6,  c.  1). — Finally  the 
chalice  and  the  paten  jointly  represent  the  sepulchre,  within  whose 
dark  recesses  the  Lord  reposed  in  death  after  accomplishing  the 
great  and  painful  work  of  redemption  ;  for  the  Church  prays,  that 
these  vessels,  ^'by  the  grace  of  the  Holy  Ghost,  may  become  a  new 
sepulchre  {novum  sepulclirum)  for  the  Body  and  Blood  of  the  Lord. ' '  ^ 


on  certain  occasions  even  before  they  are  purified  and,  therefore,  they  may  still 
contain  some  particles  of  the  Eucharist;  thus,  for  example,  he  may  carry  the 
chalice,  not  yet  purified,  which  was  used  at  the  first  or  second  Mass  on  Christmas 
Day. — The  empty  and  purified  altar-vessels  may  now  be  handled  by  all  clerics. 
The  same  right  is  by  privilege  or  legitimate  custom  granted  to  all  male  and  even 
female  religious  who  act  as  sacristans.  — For  lay-sacristans  of  larger  churches  this 
permission  should  be  obtained  from  the  bishop;  and  in  smaller  churches  the  priest 
should  himself,  as  much  as  practicable,  take  care  of  and  arrange  the  chalice. 

^  Patena,  quae  dicitur  a  patendo,  cor  latum  et  amplum  signat:  super  hanc 
patenam,  i.  e.  super  latitudinem  caritatis  sacrificium  justitiae  debet  offerri,  ut 
holocaustum  animae  pingue  fiat  (Inuoc.  III.  1.  2,  c.  59). 

2  That  the  holy,  sacred  vessels  be  made  of  gold  or  at  least  be  gold-gilt,  is  also 
recommended  for  symbolical  reasons. — Gold,  as  the  most  excellent  and  precious 
of  the  metals,  is  a  symbol  of  what  is  noblest  of  a  higher  order,  that  is,  of  the  heav- 
enly and  divine.  (Cf.  Cant.  5,  11. — Apoc.  21,  18).  On  the  altar,  therefore,  gold 
indicates  the  supernatural  character,  the  divine  grandeur  and  excellence  of  the 
vSacrifice. — The  Magi  presented  Christ  with  gold  (aurum  regium),  ut  ostendatur 
Regis  potential  thus  the  golden  or  gold-gilt  sacred  vessels  denote  the  royal  dignity 
and  power  of  our  Divine  High-priest. — As  the  noblest  of  the  metals,  gold,  finally, 
symbolizes  the  heavenly  wisdom  and  love  with  which  Christ  offers  Himself  for  us 
on  the  altar. 


38.   The  Chalice  and  Appurtenances,  261 

2.  We  will  now  speak  of  the  corporal,  upon  wliicli  the  most 
holy  Body  of  Christ  and  the  chalice  of  His  Blood  are  consecrated; 
and  also  of  the  pall  which  serves  as  a  covering  for  the  chalice. 
Originally  the  pall  was  not  distinct  from  the  corporal,  bnt  formed 
one  and  the  same  piece  with  it;  for  a  linen  cloth,  which  was  much 
larger  than  our  corporals,  served  as  a  cloth  whereon  to  repose  the 
Sacred  Hosts  and  at  the  same  time  to  envelop  and  cover  the  chalice.^ 
Since  the  twelfth  century  ^  it  has  been  customary  to  make  this  linen 
cloth — our  present  corporal — smaller  and  to  use  it  only  to  place  the 
Host  and  chalice  thereon  ;  while  for  the  covering  of  the  chalice  a 
separate  and  independent  linen — our  pall — has  been  employed.^ 

a)  The  corporal  must  not  be  interwoven  in  the  centre  with 
threads  of  silk  or  gold,  but  must  be  throughout  pure  white  linen, 
and  be  blessed  as  also  the  pall  by  a  bishop  or  by  some  one  thereunto 
empowered.  The  corporal  as  well  as  the  pall  may  have  in  front  a 
small  embroidered  cross. 

At  the  present  the  palls  that  are  perfectly  plain  deserve  the 
preference,  that  is,  palls  consisting  of  a  piece  of  linen  folded  in  two. 
It  is  also  permissible  to  have  embroidered  or  woven  on  the  upper 
surface  of  the  pall  decorations  (for  example,  representations  of  the 
pelican,  of  the  Lamb  with  the  banner  of  the  Cross  bearing  the  name 
of  Jesus);  but  they  must  not  be  in  black,  nor  contain  symbols  of 


1  Pallium  (=mantle,  over-garment)  and  palla  (=long,  wide  over-garment; 
were  formerly  in  a  more  extended  sense  (^envelop,  covering)  generally  used  for 
the  designation  of  various  cloths  that  cover  the  altar,  especially  the  objects  for  the 
sacrifice.  Pallium  is  still  the  proper  liturgical  name  of  that  covering  which  adorns 
the  upper  part  of  the  altar.  The  altar  cloths  were  called  pallae  altaris.  As  a 
distinction  from  these  the  other  wider  linen  cloth,  which  spread  over  the  entire 
surface  of  the  altar, — immediately  held  and  covered  the  oblations  was  called  pallium 
corporale,  often  palla  dominica,  palla  corporalis,  but  generally  only  corporale. 
From  this  large  altar-piece  proceeded  our  present  corporal  and  chalice-pall  (parva 
palla —  in  lieu  of  the  more  extensive  corporal-palls).  At  the  close  of  the  thirteenth 
century  (see  Durandus)  the  names  corporal  and  pall  were  distinguished  and  used 
just  as  at  present.  The  chalice  pall  is  also  called  animetta  (little  soulj  and  in  the 
Mozarabic  Ritual  filiola  (little  daughter),  as  it  formed  the  inmost  part  of  the  folded 
corporal  and  was  only  a  piece  of  it.  Among  the  Carthusians  the  old  (somewhat 
inconvenient)  practice  of  covering  the  chalice  with  the  corporal,  is  maintained  to 
the  present  day.  The  Theatines  use  in  addition  to  the  corporal  a  small  linen  pall, 
on  which  the  Sacred  Host  is  held  (cfr.  Quarti,  In  Ruhr.  Miss.  p.  2,  tit.  1,  sect.  3, 
dub.  4.— Krazer  Sect.  3,  art.  3,  cap.  2.  §  103). 

2  Duplex  est  palla,  quae  dicitur  corporale:  una  quam  diaconus  super  altare 
totam  extendit ;  altera,  quam  super  calicem  plicatam  imponit  (Innocent.  III.  1.  2, 
cap.  56). 

^  With  regard  to  its  origin  the  pall  is  still  considered  a  portion  of  the  corporal; 
hence  corporal  and  pall  are  blessed  with  one  and  the  same  formula,  in  which  they 
are  designated  in  the  singular  number  as  h'nfeainen,  w^hich  serves  ad  tegendum 
involvendumque  Corpus  et  Sanguinem  D.  N.  1.  Chr.  (cfr.  Pontif.  Rom.  De  benedict, 
corporalium).  This  formula  must  always  be  recited  unchanged  in  the  singular, 
and  it  is  not  allowed  to  bless  the  palla  without  the  corporale  (S.R.C.  4.  Sept.  1880). 


262  //.  Liturgical  and  Ascetical  Part. 

death.  1  Black  covers  for  the  chalice  are  forbidden  and  consequently, 
if  still  in  use,  are  to  be  put  aside. 

Since  the  corporal  and  pall  come  into  such  close  contact  with 
the  Sacred  Body  and  Blood  of  Christ,  and  are  so  intimately  connected 
with  the  sacred  vessels — the  chalice  and  paten — they  should  ever  be 
found  spotlessly  clean  and  white;  and  to  this  end  they  require  to  be 
frequently  and  carefully  washed,^  and  always  handled  with  care  and 
reverence.^ 

b)  The  linen  corporal,  upon  which  rests  the  Adorable  Body  of 
Christ,  reminds  us  of  the  swathing-bands  of  the  Child  Jesus  in  the 
crib,  which  were  crimsoned  with  the  blood  of  the  Circumcision,  and 
also  of  the  fine  linen  shroud  in  which  the  martyred  Body  of  Christ 
was  wrapped  and  laid  in  the  tomb.^  The  linen  winding-sheet, 
which  shrouded  "our  Treasure,  the  Ransom  of  Captives,"^  bears 
the  imprint  of  the  passion  of  the  Saviour,  the  traces  of  His  painful, 
bleeding  wounds,  and  is  still  venerated  in  the  Holy  Chapel,  (as  it  is 


1  Au  nou  obstantibus  decretis  a  S.  R.  C.  editis,  uti  liceat  palla  a  parte  superi- 
or! panno  serico  cooperta  et  auro  contexta  ?  Resp.  Permitti  posse,  dummodo  palla 
linea  subnexa  calicem  cooperiat,  ac  paunus  superior  non  sit  nigri  coloris  aut 
referat  aliqua  mortis  signa  (S.  R.  C.  10.  Jan.  1852).  This  decree,  which  merely 
tolerates  such  palls  (as  were  formerly  forbidden,  Jan.  22,  1701),  has  not  yet  been 
received  into  the  authentic  collection. 

2  Linteamina,  corporalia,  pallae  et  alia  altaris  indumenta  integra  sint  et  mun- 
dissima,  et  saepe  abluantur  per  personas  a  canonibus  deputatas  (scil.  quoad  corpo- 
ralia et  pallas,  per  ipsum  sacerdotem,  ubi  subdiaconus  non  adest),  ad  revereutiam 
et  praesentiam  Salvatoris  nostri  et  totius  curiae  coelestis,  quam  huic  Sacramento 
conficiendo  et  confecto  non  dubium  est  interesse  (Coll.  Lacens.  torn.  Ill,  932). 

2  Corporals,  palls  and  purificators  may  after  being  used  at  the  Holy  Sacrifice 
and  before  their  first  washing  be  handled  only  by  persons  to  whom  the  privilege  of 
touching  the  consecrated  vessels  is  permitted. — The  first  washing  of  these  three 
linen  cloths  must  always  be  done  by  a  cleric  of  the  higher  orders,  that  is,  by  a 
sub-deacon,  deacon  or  priest;  afterwards  they  may  be  thoroughly  washed  by  lay 
persons.  The  water  is  to  be  poured  into  the  Sacrarium.  —  Certum  est,  corporalia, 
pallas  et  purificatoria  etiam  beuedicta,  antequam  fueriut  adhibita  ad  sacrum  usum, 
posse  ab  omnibus  contingi,  etiam  a  laicis  et  feminis,  quia  prohibetur  contactus  vel 
ratione  iinctio7iis  sacri  chrismatis  vel  ratione  speciei'uni  consecratarum;  neutra 
autem  ratio  ex  praedictis  militat  in  casu  nostro.  Similiter  quando  post  sacrum 
usum  fuerunt  lota,  antequam  iterum  adhibeantur  ad  sacrum  usum,  possunt  licite 
ab  omnibus  tangi,  quia  moraliter  censentur  ac  si  essent  nova  (Quarti,  In  rubr. 
Miss.  p.  2,  tit.  1,  sect.  3,  dub.  6). 

^  Panni  in  quibus  corpus  Christi  consecratur,  repraesentant  sindonem  muu- 
dam  qua  corpus  Christi  involutum  est,  et  ideo  sicut  ilia  liuca  fuit,  ita  nou  licet  nisi 
in  panuis  lineis  corpus  Christi  consecrare.  —  Linum  etiam  competit  huic  Sacra- 
mento et  propter  puritatein,  quia  ex  eo  panni  candidissimi  et  facile  mundabiles 
fiunt,  et  propter  multiplicem  tunsioneui  lini  qua  paratur  ad  hoc  ut  ex  eo  fiat  pannus 
candidus,  quae  competit  ad  significandam/>a^5/<7;/^w  Christi;  unde  non  deceret  de 
pannis  sericis  corporale  et  pallas  altaris  esse,  quamvis  sint  pretiosiores,  neque  de 
panno  lineo  tiiicto,  quamvis  sit  pulchrior  (S.Thoni.  IV,dist.  13,  q.  1,  a.  2,  sol.  3,  ad  3). 

*  O  admirabilis  sindon  !  in  qua  involutus  est  thesaurus  uoster,  redemptio 
captivorum  (Ofiic.  sacrat.  sindon.  D.  N.  I.  Cli.). 


28.   The  Chalice  and  Appurtenances.  263 

called),  of  Turin  as  a  precious  relic  of  our  Lord.^  The  head  of 
Jesus  was  wrapped  in  a  separate  linen  cloth — the  designated  napkin 
(sudariuni — Joann.  20,  6-7); — referring  to  this  covering,  the  Church 
prays  at  the  blessing  of  the  corporal  and  pall,  that  they  "may  be 
made,  by  the  grace  of  the  Holy  Ghost,  a  new  napkin  (not'fim  suda- 
riuni) for  the  Body  and  Blood  of  our  Redeemer."  — The  fine  white 
linen,  of  which  the  corporals  and  palls  are  made,  symbolizes,  more- 
over, the  most  pure  Body  of  Christ  in  the  incarnation,  in  His  passion 
and  in  His  transfiguration.  Linen  is  a  product  of  the  earth,  prepared 
with  nnich  care,  and  made  shining  and  white  after  much  labor.  The 
Son  of  God,  as  the  New  Adam,  has  also  taken  His  body  from  the  im- 
maculate, untainted  earth  of  the  virginal  bosom  of  Mary  — and  only 
by  His  painful  passion  and  death  was  His  body  fitted  for  the  blessed 
glory  of  the  resurrection  and  heavenly  bliss.  The  sight  of  the 
linen  corporal  and  pall  is,  therefore,  calculated  to  awaken  in  us  the 
remembrance  of  the  pure  Body  of  Christ  sacrificed,  once  capable  of 
suffering  and  mortal,  but  now  transfigured  in  glory  and  immortal, 
and  to  excite  us  to  the  consideration  of  the  Incarnation,  Passion  and 
Resurrection  of  Christ. — The  white  glossy  linen  is,  finally,  a  figure 
of  the  purity  of  heart  or  the  spiritual  ornaments  ^  with  which  the 
faithful  should  be  attired,  that  they  may  present  themselves 
worthy  guests  at  the  Sacrificial  Banquet  of  the  Lamb  and  in  all  due 
disposition  receive  the  holy  Body  of  Jesus  Christ.^ 

The  symbolical  meaning  of  the  four  named  requisites  for  the 
Holy  Sacrifice  can  be  construed  in  a  somewhat  different  manner:  the 
chalice  may  be  considered  as  the  sepulchre,  the  paten  as  the  stone 
wherewith  it  was  closed  ;  the  corporal,  the  winding-sheet  in  which 


^  Permansit  hactenus  Integra  sindon  ilia,  quae  corporis  Christi  delibuta  ungu- 
ento,  in  sepulchro  posita  fuit,  veluti  operimentum  et  stratum,  cui  etiam  imago 
Christi  in  sepulchrO  jacentis  impressa  est  asservaturque  summo  honore  in  ecclesia 
Taurinensi  (Gretser,  De  Saucta  Cruce  1.  1,  cap.  97). 

2  In  tribus,  quae  perducunt  corporale  lineum  ad  candorem,  intelliguntur  tria, 
quae  faciuut  ad  nostram  mundificationem.  —  Primo  enim  lavatur,  secundo  torque- 
tur,  tertio  exsiccatur.  Sic  qui  ad  suscipiendum  Dominum  nostrum  mundus  vult 
fieri,  primo  debet  per  aquam  lacrymarum  lavari,  secundo  per  opera  poenitentiae 
torqueri,  tertio  per  fervorem  amoris  Dei  a  carnalium  desideriorum  humore  siccari 
(B.  Albert,  serm.  15.  de  ss.  Euch.  sacram). 

2  To  the  objection :  Sicut  aurum  pretiosius  est  inter  materias  vasorum,  ita 
panni  serici  pretiosiores  sunt  inter  alios  pannos.  Ergo  sicut  calix  fit  de  auro,  ita 
pallae  altaris  debent  de  serico  fieri,  et  non  solum  de  panno  lineo  St.  Thomas 
answers:  Dicendum,  quod  ubi  potuit  5z//^/6?rzV/^/(9  fieri,  Ecclesia  statuit  circa  hoc 
sacramentum  id  quod  expressius  repraesentat  passionem  Christi.  Non  erat  autem 
tantum  periculum  circa  corpus,  quod  ponitur  in  corporali,  sicut  circa  sanguinem, 
qui  continetur  in  calice.  Et  ideo  licet  calix  non  fit  de  petra,  corporale  tamen  fit  de 
panno  lineo,  quo  corpus  Christi  fuit  involutum  .  .  .  Competit  etiam  pannus  lineus 
propter  sui  munditiam  ad  significandam  conscientiae  puritatem,  et  propter  multi- 
plicem  laborem,  quo  talis  pannus  praeparatur,  ad  significandam  Christi  passionem 
(3,  q.  83,  a.  3,  ad  7). 


264  //.  Liturgical  and  Ascetical  Part. 

the  holy  body  was  wrapped,  and  the  pall,  the  napkin  which  bound 
up  the  blood-stained  head  of  Jesus.  ^ 

3.  The  purificator"^  is  a  small  linen  cloth  which  is  used  at  the 
Holy  Sacrifice  for  cleansing  and  wiping  the  chalice,  as  well  as  the 
mouth  and  fingers  of  the  celebrant  after  Communion,  and  to  wipe  off 
the  paten  before  the  consecrated  Host  is  placed  upon  it.^  That  it 
may  the  more  easily  be  distinguished  from  the  other  cloths,  a  small 
cross  should  be  embroidered  in  its  centre.  The  purificator  may,  but 
need  not  be  blessed.      (S.  R.  C.  7.  Sept.  1816). 

4.  The  Burse  ^  and  the  Chalice-veil.  — The  corporal  must  not 
be  allowed  to  remain  lying  on  the  altar,  nor  be  carried  in  the  bare 
hands,  but  it  must  be  placed  in  a  special  case,  which  is  usually 
called  the  burse. ^  The  burse  should  be  open  only  at  one  end  and  be 
conveniently  large  enough  to  enclose  the  corjrtoral  within  it.  The 
exterior  covering  of  the  burse,  on  which  sacred  emblems  may  be 
wrought,  must  correspond  as  to  material  and  color  with  the  vest- 
ments of  the  ]\Iass ;  ^  the  interior  may  be  lined  with  silk  or  fine 
white  linen. — It  is  proper  to  use  precious  material  for  the  making  of 
the  burse;  because  it  serves  as  an  ornament  to  the  chalice  and  as  a 
receptacle  for  the  blessed  and  very  sacred  linen  within,  namely  the 
corporal."^     The  chalice-veil,  ^  with  which  the  chalice  and  paten  are 

1  Duplex  est  palla,  quae  dicitur  corporale,  una  scilicet,  quam  diaconus  super 
altare  extendit ;  altera,  quam  super  calicem  plicatam  imponit,  significautes  duo 
linteamina,  quibus  Joseph  corpus  Christi  involvit.  Extensa  repraeseutat  siudonem, 
qua  corpus  fuit  in  sepulchro  involutum,  et  inde  corporale  vocatur;  plicata  super 
calicem  posita  sudarium,  quo  caput  ejus  fuit  separatim  involutum  (Durand.  Ration. 
1.  4,  c.  29,  n.  4). 

2  Writers  of  the  Middle  Age  and  the  Ordines  Romani  do  not  allude  to  the 
purificator;  yet  the  Ordo  Rom.  XIV.  mentions  a  pannus  tersorius,  which  served 
for  purification.  The  Greeks  use  for  cleansing  the  chalice  and  paten  the  holy- 
sponge  (^  d7ta  (r7ro77/a). 

3  Since  the  purificator  is  intended  for  the  cleansing  of  holy  things,  the  rubrics 
expressly  require  that  it  should  be  kept  clean  (purificatorium  mundiini). 

^  It  was  introduced  toward  the  close  of  the  Middle  Age,  ut  corporale  cautius 
et  decentius  deferretur  (Krazer).  It  is  called  pera (7r'>7pa,  wallet),  theca,  (^ly/c??, 
envelop,  cover,  case)  and  mostly  bursa  (money-bag  from  the  Greek  /Si^po-a,  drawn-off 
skin,  hide). 

5  S.  R.  C.  27.  Febr.  1847. 

6  Super  velo  ponit  (sacerdos)  btirsam  coloris  paramentorum,  intus  habentem 
corporale  plicatum  (Miss.  Rom.  Rit.  celebr.  Miss.  tit.  1,  n.  1). 

7  The  burse,  therefore,  should  not  be  a  simple  covering,  that  is,  merely  laid 
on  the  corporal,  or  a  lid  with  a  pocket  sewed  to  the  upper  portion,  but  rather  a 
double  cover  of  strong  card-board  forming  a  quadrangle,  the  three  sides  of  which 
are  sewed  together  in  such  wise  that  into  the  fourth  open  side  the  folded  corporal 
may  easily  be  pushed  and  taken  therefrom. 

^  Velum=-cover,  cloth,  veil.  The  velum  calicis  and  the  velum  humerale  of 
the  sub-deacon  at  High  Mass  must  be  of  the  liturgical  color  of  the  Mass.  Velum 
autem  celebrantis  in  expositione  ss.  Sacramenti  nunquam  alius  uisi  coloris  albi  sit; 
prout  vela  ciborii  (that  is,  theCiborium  Cover;  quoque,  necnon  l)ursae  et  baldachini 
deferendo  Venerabili  Sacramento  inservientes  ex  albi  coloris  pauno  confecta  sint 


28.   The  Chalice  and  Appurtenances.  265 

covered  up  to  the  time  of  tlie  Offertory  and  after  the  Communion^  ^ 
should  be  of  silk^  and  correspond  in  color  to  the  Office  of  the  day. 
Although  a  cross  upon  it  is  not  prescribed,  the  veil  is  almost  univers- 
ally decorated  with  this  sacred  emblem.  It  should  not  be  thick  and 
stiff,  but  soft,  that  it  may  the  more  easily  be  spread  over  the  chalice 
and  folded  again. ^ — The  object  of  covering  the  chalice  with  a  veil  is 
to  express  due  reverence  for  this  sacred  vessel  ;  it  may  also  relate  to 
the  obscurity,  profundity  and  incomprehensibility  of  the  mystery  of 
the  Eucharistic  Sacrifice. 

5.     To  the  above  mentioned  articles  may,  moreover,  be  added 
some  others,  such  as  the  cruets,  finger-bowl,  the  small  spoon,  the  bell. 

The  cruets,  *  of  which  the  Church  makes  use  for  presenting  the 
wine  and  water  for  the  Eucharistic  Sacrifice  of  the  Blood  of  Christ,^ 
may  be  made  of  metal  (gold,  silver,  pewter);^  but  it  is  more  appro- 
priate to  make  them  of  crystal  or  of  glass,  ^  as  these  are  more  easily 
kept  clean,  and  the  wine  is  more  readily  distinguished.  If  they  are 
made  of  metal,  they  should  be  distinctly  marked  on  the  covers 
respectively  V  and  A,  in  order  to  prevent  any  mistake  of  taking  the 
water  for  the  wine. — They  should  be  brought  to  the  altar  on  a  plate 
or   small   basin    {pelvicida).  ^      Both  cruets  and    basin  should  be 

oportet  (Couc.  Prag.  a.  1860,  tit.  5,  c.  7,  n.  2). —  The  sub-deacon  uses  the  humeral- 
veil  to  carry  the  chalice,  (the  veil  of  which  has  previously  been  removed),  from 
the  credence  table  to  the  altar,  and  to  hold  the  paten  covered  in  his  hands  from 
the  Offertory  to  the  end  of  the  Pater  noster. 

^  If  the  veil  is  rather  small,  it  should  be  arranged  so  that  at  least  the  front  of 
the  chalice,  exposed  to  view,  may  be  entirely  covered  (S.  R.  C.  12.  Jan.  1669). 

2  Cum  velo  serico  (Miss.  Rom.  Rit.  celebr.  tit.  1,  n.  1).  — The  word  sericus= 
silken,  originated  from  the  circumstance  that  the  inhabitants  of  Serer  Ca  people  in 
the  East  of  Asia)  chiefly  manufactured  this  material. 

2    The  blessing  of  the  chalice-veil  and  burse  is  not  prescribed,  but    is   proper. 

^  The  name  now  is  use  is  ampulla  (diminutive  of  amphora ;  properly 
amp[h]orula,  also  amporla,  ampurla,  ampulla ;  from  a/i(?it,  utrinque,  and  0^pa;, 
porto — because  this  vessel  had  two  handles  to  carry  it  by)^a  vessel  with  a  small 
neck  and  two  handles,  a  small  flask — and  urceolus  (from  urceus)  =a  little  pitcher. 
More  ancient  designations  are:  amula;  scyphus  (o-/ci50os)=bowl,  goblet ;  lagoena= 
flask;  phiala  (0tdXT7)=cup,  beaker;  in  the  Ord.  Rom.  it  is  termed  also  fens. 

^  As  long  as  the  faithful  brought  wine  for  the  Sacrifice,  it  was  collected  in 
two  larger  vessels  (amae  from  6.ii.-t]y  bucket).  From  this  a  smaller  vessel  was  filled 
(amula  offertoria  vel  oblatoria)  and  from  the  first  the  deacon  poured  out  the  wine 
through  a  strainer  (colum  vinarium,  colatorium)  into  the  chalice  for  Mass.  Archi- 
diaconus  sumit  amulam  pontificis  de  subdiacono  oblationario  et  refundit  in  calicem 
super  colatorium  (Ordo  Rom.  III.  n.  13).  After  the  offerings  of  wine  ceased,  the 
present  cruets  replaced  these  larger  vessels. 

^  An  uti  liceat  in  Missae  sacrificio  ampullis  aureis  vel  argenteis?  Resp.:  To- 
lerandum  esse  consuetudinem  (S.  R.  C.  28.  Apr.  1866). 

"^     Ampullae  ^'zVr<?fl<?vini  et  aquae  cum  pelvicula  (Miss.  Rom.  Rubr.  gener.  lit.  20). 

^  These  vessels  were  formerly  —  and  even  in  the  sixteenth  century  —  carried 
with  bare  hands  by  the  acolytes  to  the  altar;  but  the  Cerem.  Episc.  has  the  rubric  : 
Acolythus  .  .  .  curam  habebit  portandi  ampullas  sive  urceolos  vini  et  aquae  super 
aliquo  parvo  bacili  (basin)  pariter  dispositos  (L.  1,  c.  11,  n.  10). 


266  //.  Liturgical  and  Ascetical  Part. 

always  kept  clean  and  bright.^  —  The  small  spoon  which  is  used  in 
many  places  to  take  the  water  from  the  cruet  and  to  pour  it  into  the 
wine,  is  neither  prescribed  nor  forbidden  by  the  Church.  ^  If  the 
water  cruet  is  provided  with  a  tube  for  pouring  out,  then  the  danger 
of  mingling  too  much  water  with  the  wine  is  as  much  obviated  as 
by  the  use  of  a  small  spoon. 

For  a  considerable  time  the  Church  has  been  using  a  little  altar- 
bell,^  to  call  the  attention  of  those  present  to  the  most  sacred  por- 
tions of  the  Mass:  such  as  the  Sanctus,  Elevation,*  Communion,  and 
to  animate  their  devotion.  They  are  either  hand  or  mural  bells  ; 
their  form  and  their  ornamentation  should  differ  from  that  of  bells 
intended  for  profane  use.  Already  in  the  IMiddle  Age,  at  the  moment 
of  the  Elevation  a  signal  from  a  "small  belP'  was  given  to  the 
faithful  assisting,  in  order  that  "the  attention  of  the  people  might 
be  aroused,  and  they  be  admonished  to  adore  Christ  in  spirit  and  in 
truth,  in  the  sacrament,  which  would  now  be  shown  to  them."  ^ 

All  these  latter  articles  which  serve  for  the  ornamentation  and 
equipment  of  the  most  sacred  of  all  Church  vessels — the  consecrated 
chalice — ,  are  to  be  handled  with  religious  care  and  devotion,  and 
should  be  kept  clean  and  in  good  condition.   Sancta  sancte  tractanda.^ 


1  For  the  washing  of  the  hands,  already  at  an  early  period  (about  the  fifth 
century),  special  tankards  and  a  basin  (aquamanile,  vas  manuale,  aquamanus, 
aquamanualis,  agmanilis),  to  receive  the  water  were  employed,  and  a  cloth  was 
used  for  wiping  the  hands  (manutergium,  manutergiolum) .  — For  the  washing  of 
the  hands  at  four  different  times  during  solemn  Pontifical  High  Mass  (before  vest- 
ing, after  the  reading  of  the  Offertorium,  after  the  incensing  of  the  offerings,  and 
after  Communion)  a  larger  cruet  (buccale^  and  a  larger  basin  (lanx)  of  a  precious 
metal  are  required  (Cfr.  Cerem.  Episc.  1.  1,  c.  11,  n.  11-12). 

2  S.  R.  C.  9.  Sept.  1850  ad  15.— 6.  Febr.  1858.— The  Cerem.  Roman,  prescribes 
Clib.  2,  tit.  2,  c.  15)  that  in  the  Solemn  Pontifical  Mass  of  the  Pope,  at  the  Offertory 
the  water  be  mixed  in  the  chalice  with  a  small  golden  spoon.  Already  in  the 
Middle  Age  a  spoon  was  occasionally  used  by  the  priests  for  the  same  purpose. 
Cf.  Zaccaria,  Onomast.  rituale,  s.  v.  cochlear. — In  the  Greek  liturgy  a  gold  or  silver 
spoon  (Xa/3ts),  forming  a  cross  at  the  handle,  has  been  used  from  the  most  remote 
times  to  remove  the  particles  placed  in  the  chalice  and  to  distribute  them  to  the 
communicants. 

^  They  have  always  had  different  names,  for  example,  campanula^a  small 
bell;  cymbalum^a  cymbal,  gong;  tintinnabulum=^a  small  bell,  tingling  bell. 

^  The  rubrics  prescribe  that  the  signal  be  given  with  the  bell  only  at  the 
Sanctus  and  at  the  Elevation  (Miss.  Rom.  Rubr.  celebr.  tit.  7,  n.  8. — tit.  8,  n.  6). 

^    Tewtsch  Rational  iiber  das  Ambt  hi.  mess  (1535)  c.  14,  n.  4. 

''  Religionis  christianae  excellentia  postulat,  in  cultu  divino  nihil  adhiberi, 
nisi  divina  majestate  dignum,  sacramentorum  sanctitati  atque  fideliuin  pietati  con- 
gruum. — Post  animarum  salutem  nihil  sacerdotali  sollicitudine  dignius,  quam 
rerum  et  aedium  sacrarum  cura,  in  quibus  Deus  ipse  absconditus  habitat  et  Chris- 
tiana plebs  verbo  Dei  et  sacramentis  pascitur.  In  ecclesiis  omnia  munda  sint  et 
nitida:  curent  igitur  rectores,  ne  pulvcre  aut  alio  s(|ualore  obsordescant  non  solum 
altaria  et  sacra  supellex,  sed  insuper  pavimeuta,  parietes  et  tecta  foruicata 
(the  arches).— Coll.  Lac.  Ill,  1181-1193. 


29,   The  Sacerdotal  Vestments.  267 

29.    The  Sacerdotal  Vestments. 

I.  *'He  (tlie  high-priest  Simon)  shone  forth  in  his  day  as  the 
morning  star  amid  lowering  clouds,  and  as  the  moon  with  the  ful- 
ness of  her  beauty.  And  as  the  sun  in  his  glory,  so  did  he  shine 
in  the  temple  of  God.  And  as  the  rainbow  shedding  its  light  in  the 
brilliant  clouds,  and  as  the  blooming  of  roses  in  the  spring  time, 
and  as  the  lilies  on  the  banks  near  the  waters,  and  as  the  sweet 
frankincense  on  the  summer  air.  As  a  bright  fire,  and  frankincense 
aflame.  As  a  inassy  vessel  of  gold,  adorned  with  precious  stones. 
As  an  olive-tree  budding  forth,  and  a  cypress-tree  rearing  itself  on 
high,  like  unto  such  was  he,  when  he  put  on  the  robe  of  glory  and 
was  clothed  with  the  perfection  of  power.  When  he  went  up  to  the 
holy  altar,  he  honored  the  vesture  of  holiness"  (Ecclus.  50,  6 — 12). 
With  these  inspired  words  Jesus,  the  son  of  Sirach,  depicts  the  ap- 
pearance wdiich  the  high-priest  of  the  Old  Law  presented  to  the  eyes 
of  the  people,  when  he  entered  the  sanctuary  in  his  festal  attire. 
Now,  if  God  even  in  the  Old  Law,  which  was  but  a  weak  figure  of 
the  wonderful  mysteries  of  the  New  Covenant,  prescribed  such  beau- 
tiful, such  rich  garments  for  the  liturgical  functions,  ^'tliat  Aaron 
and  his  sons  shall  use  them  when  they  go  into  the  tabernacle  of  the 
testimony,  or  when  they  approach  to  the  altar  to  minister  in  the 
sanctuary,  lest  being  guilty  of  iniquity  they  die"  (Exod.  28,  43); 
how  much  more  is  it  the  Lord's  will,  that  His  beloved  Spouse  (Holy 
Church)  should  appear  at  the  altar  robed  in  magnificence  and  splen- 
dor, whenever  she  celebrates  that  adorable  Sacrifice  and  spreads  the 
Table  of  the  Lord  whereat  even  here  below,  in  this  country  of  her 
exile,  is  had  a  foretaste  of  those  joys  which  she  is  to  enjoy  forever 
in  her  heavenly  country  with  the  Lamb  ! 

To  the  believing  eye  and  mind  it  would  appear  as  a  desecration 
of  what  is  most  holy,  an  outrage  against  the  Divine  Mysteries  for 
one  to  attempt  to  offer  the  Holy  Sacrifice  at  the  altar  in  the  ordinary 
everyday  dress.  The  holiness  of  the  house  of  God  and  the  altar, 
the  sublimity  of  the  Sacrificial  action^  and  the  dignity  of  the  Chris- 
tian priesthood  demand  for  the  celebration  of  the  Mass  special  and 
venerable  vestments,  altogether  distinct  from  the  ordinary  dress. 
Since  a  distinction  in  garment  at  the  sacred  functions  —  especially 
at  the  Holy  Sacrifice  —  is  so  necessary,  and  founded  in  the  nature 
of  things  and  is,  moreover,  most  appropriate,  both  the  Old  Law 
and  the  New  Law  prescribe  a  special  clothing  in  their  liturgy.     The 

1  Pertinet  ad  splendorem  et  decorem  cujusvis  sacri  ministerii,  et  praesertim 
tanti  sacrificii,  ut  non  fiat  tantum  veste  vulgari  et  comtnuni,  sed  ut  ipso  exterior! 
apparatu  et  sacris  indumentis  indicetur,  actionem  illam  non  esse  communem  et 
vulgarem,  sed  sacram.  Etenim  si  absque  sacris  indumentis  communi  modo  et  vul- 
gari fieret,  vilesceret  quodammodo,  praesertim  apud  homines  rudes  et  sensibiles, 
qui  non  facile  distinguuut  pretiosum  a  vili ;  igitur  ad  decorem  et  debitum  honorem 
liujus  sacrificii  conveniens  fuit  institutio  sacrarum  vestium  (Suarez  disp.  83, 
sect.  2,  n.  2). 


268  //.  Liturgical  and  Ascetical  Part. 

Council  of  Trent  declares,  that  the  use  of  vestments  in  Holy  Church 
rests  on  * 'Apostolic  prescription  and  tradition."  This  is,  indeed, 
to  be  understood  as  follows.  In  the  primitive  ages  of  Christianity, 
the  apparel  for  Divine  Worship  did  not  differ  from  the  clothing  of 
ordinary  life;^  but  it  was  distinguished  from  the  profane  clothing  in 
being  as  rich  and  as  beautiful  as  possible,  and  in  being  allowed  to 
be  worn  only  at  the  celebration  of  the  Divine  Mysteries.^  In  the 
course  of  time  and  gradually  the  most  complete  and  striking  difference 
arose  between  the  liturgical  and  civilian  dress.  The  more  ancient 
forms  were  preserved  up  to  the  sixteenth  and  seventeenth  centuries. 
From  this  epoch  regard  for  tradition  greatly  decreased,  and  the  clear 
understanding  of  the  object  and  symbolism  of  ecclesiastical  vestments 
was  lost;  the  Church  authorities  left  the  manufacture  of  these  ar- 
ticles to  the  prevailing  industrialism  and  to  individual  tastes;  and 
the  oft-repeated  decrees  of  the  Church  were  inadequate  to  counteract 
the  decadence.  Hence  it  came  to  pass  that  in  many  places  the  vest- 
ments destined  for  Divine  Worship  answered  as  little  to  the  require- 
ments of  the  liturgy  as  to  those  of  art.  Above  all,  the  liturgical 
vestments  should  be  restored  to  their  flowing,  folded  and  ample  form. 
A  general  return  to  more  worthy  forms  cannot  be  effected  by  an 
imitation  (according  to  fancy)  of  ancient  patterns  prevalent  at  various 
periods,  but  only  by  once  more  following  the  ordinances  of  the 
Church. 

The  form  of  the  church  vestments  should  be  those  that  have 
been  traditional  and  in  general  use;  therefore,  those  of  the  West 
should  be  Roman  in  form.  Only  with  permission  of  the  Pope  is  a 
change  allowable.^     If,  for  instance,  we  would  wish  to  introduce 


1  Patres  nostri  in  illis  quoad  forinam  vestibus  sacram  celebrarunt  Liturgiam, 
quibus  per  quinque  saecula  et  reliqui  laici  in  imperio  Romano  et  longiori  tempore 
clerici  in  foro  erant  induti.  Unice  dabant  operam  Antistites,  ut  vestes  liturgicae 
candidioreSy  nitidiores  ac  tandem  pretiosiores  essent  vestibus  communibus  et  usi- 
tatis  ;  ut  venustiores  tantum  Romanorum,  Graecorum  et  Orientalium  habitus,  iique 
maxima  ex  parte  talares  adhiberentur  ad'sacrificium,  prout  illius  dignitas  omnino 
exigebat  (Krazer  Sect.  3,  art.  5,  cap.  2,  §  139). 

2  The  prohibition  of  Pope  Stephen  I.  (t  257),  to  wear  church  apparel  in  civic 
life  (Instituit,  ut  sacerdotes  et  diaconi  nusquam  sacris  vestibus  nisi  in  ecclesia 
uterentur  —  Breviar.  Rom.  lect.  9,  2.  Aug.),  is  only  a  renewed  inculcation  of  an 
ancient  custom  then  overlooked  by  some  ecclesiastics,  "Neither  in  the  East  nor 
in  the  West  did  the  liturgical  vestments  differ  altogether  from  those  used  at  that 
epoch  in  ordinary  life,  still  less  were  they  different  from  the  patriarchal  clothing 
as  to  form,  as  is  indicated  by  the  similarity  of  names.  On  the  other  hand,  from  all 
investigations  we  are  to  draw  a  two-fohl  conclusion.  First,  that  not  every  garment, 
nor  every  change  of  form  consequent  upon  the  decay  of  discipline,  was  employed 
in  the  liturgy;  but  certain  definite  garments  appropriate  to  the  holy  functions  and 
of  a  most  befitting  form  were  selected.  Secondly,  that  these  garments  served  for 
divine  service  alone,  and  were  therefore  richly  adorned  (Jakob,  Die  Kunst  im 
Dienste  der  Kirche,  p.  321). 

3  S.  R.  C.  21.  Aug.  1863.  —  Cf.  Pastoralblatt  fiir  die  Diocese  Ermlaud.  Jahr- 
gang  1875,  S.  95. 


29.   The  Sacerdotal  Vestments.  269 

again  the  so-called  gothic  form  of  chasubles,  the  Holy  See,  that  is, 
the  Sacred  Congregation  of  Rites,  must  be  informed  of  this  design, 
together  with  the  reasons  therefor.  In  the  making  of  vestments 
excellent  and  appropriate  patterns  should  be  insisted  on,  that  is, 
smallness,  stiffness  and  deformity  should  be  avoided. 

With  regard  to  the  material' of  the  vestments,  the  amice  and  alb 
must  be  of  linen.  —  Silk  and  woolen  cinctures  corresponding  to  the 
color  of  the  day  are  permitted;  but  the  Church  justly  prefers  them 
to  be  of  white  linen. ^  —  It  is  not  allowed  to  have  on  the  lower  hem 
or  on  the  sleeves  of  the  alb  transparent  lace  showing  a  colored  foun- 
dation.^  —  For  the  vestments  themselves,^  that  is,  for  vestments  cor- 
responding to  the  liturgical  colors,  among  which  chasuble,  stole  and 
maniple  are  reckoned,  no  particular  material  is  prescribed.  But  all 
common  material  is  forbidden,  such  as  is  worn  in  every  day  life;  for 
example,  linen  and  cotton,  also  a  material  that  is  half  linen  and  half 
cotton  (cotton  cambric);*  finally,  wool.  A  sort  of  material  also  is 
forbidden  in  which  fine  threads  of  glass  (vitriim  in  filamenta  siihti- 
lisshna  redadum)  are  substituted  for  threads  of  gold  or  silver  (as 
glass  brocade).'^  However,  that  material  is  not  prohibited  in  which 
the  long  threads  are  of  cotton  (or  even  of  linen  or  wool)  and  the 
cross  threads  are  of  silk.^     The  fabrics,  (especially  those  of  gold, 

1  An  sacerdotes  in  sacrificio  ]\Iissae  uti  possint  cingulo  sericof  Resp. :  Con- 
gruentius  uti  cingulo  lineo  (S.  R.  C.  22.  Jan.  1701).  — Posse  uti  cingulo  coloris 
paramentoriim  (8.  Jun.  1709).  — Nihil  obstare,  quominus  cingula  lanea  adhiberi 
possint  (23.  Dec.  1862).  —  White  cinctures  are  alwa3's  liturgical,  and  for  practical 
reasons  we  are  always  recommended  to  use  them,  although  it  is  necessary  to  have 
them  more  frequently  washed  than  colored  cinctures;  for  the  changing  of  cinctures 
is  thereby  avoided,  if,  for  example,  after  a  Requiem  Mass  another  function  is  to 
be  performed  (benedictio  mulieris,  churching  of  women,  &c.),  when  the  use  of  a 
black  cincture  would  be  out  of  place  and  inappropriate. 

2  S.  R.  C.  17.  Aug.  1833.  —  Yet  it  appears  (as  may  be  seen  even  in  Rome)  that, 
in  consequence  of  a  contrary  custom,  at  least  on  the  sleeves  a  colored  ornament 
may  be  suffered  under  a  transparent  lace.  Cfr.  Patroni  tratt.  2,  lezion.  5,  n.  44.  — 
Such  a  violet  ornament  is  conceded  to  bishops,  and  a  red  one  to  cardinals.  Cfr. 
Stella,  Instit.  liturg.  p.  52. 

3  To  the  sacred  vestments,  which  in  the  rubrics  are  usually  called  sacra  indu- 
menta, sacra  paramenta,  or  simply  paramenta  (that  is,  vestments;,  in  a  stricter 
sense  belong  the  chasuble,  the  cope,  the  stole,  the  maniple,  the  dalmatic,  the  tuni- 
cella  and  the  humeral-veil.  Whoever  is  robed  in  one  or  more  of  these  vestments, 
is  called  in  the  rubrics  really  and  simply  paratus.  In  a  more  comprehensive  sense, 
however,  the  amice,  alb  and  cincture  are  also  included  in  the  sacra  paramenta.  — 
Cf.  Bourbon,  Introd.  aux  cerem.  rom.  p.  113. 

4  S.  R.  C.  22.  Sept.  1837. 

^  S.  R.  C.  11.  Sept.  1847.  —  The  reason  for  this  prohibition  lies  not  only  in 
the  danger  of  glass  (as  glass  threads  easily  break  into  small  splinters  and  might 
fall  into  the  chalice),  but  also  and  principally  in  consideration  of  the  little  value 
of  glass  {vilitas  materiae).  Cf.  S.  R.  C.  14.  Jul.  1141.  Therefore,  trimmings  made 
of  glass  beads  are  forbidden,  as  well  as  those  made  of  fine  spun  glass  thread. 

6    S.  R.  C.  23.  Mart.  1835;  23.  Mart.  1882. 


270  //.  Liturgical  and  Ascetical  Part. 

silver  and  silk)  of  which  the  chasuble,  stole  and  maniple  should  be 
made,  are,  therefore,  more  precious  than  the  materials  found  in 
garments  worn  in  daily  life. 

All  that  is  precious  belongs  to  the  Lord  and  should  serve  to 
promote  His  glory;  therefore,  the  Church  would  have  not  only  rich 
vessels,  but  also  handsome  vestments  for  the  service  of  the  altar. 
The  richness  and  the  value  of  the  sacred  vestments  betoken  and 
awaken  due  reverence  for  Divine  service,  and  set  forth  before  the 
faithful  the  incomprehensible  grandeur  and  holiness  of  the  mysteries 
of  the  Eucharistic  Sacrifice.  —  Vestments  for  Diviue  worship  become 
sacred  in  a  special  manner  by  reason  of  the  blessing  of  the  Church 
imparted  to  them,  and  of  their  religious  symbolical  meaning. 

2.  All  the  vestments  for  Mass  (cincture  included)  must  be 
blessed  before  being  used.-^  This  blessing  of  the  vestments  has,  in  all 
probability,  been  in  practice  since  the  first  ages;  nowadays  it  is 
strictly  enjoined,  and  is  to  be  done  by  a  bishop  or  a  priest  especially 
empowered  thereto.  —  By  this  blessing  (benedictio  constitictiva)  the 
altar-vestments  are  in  a  special  manner  consecrated  to  God  and  His 
service,  that  is,  they  become  sacred  things  (res  sacrae)^  and  should 
be  regarded  and  treated  with  reverence.  —  This  blessing  is  retained 
as  long  as  the  vestments  preserve  their  original  shape  and  are  suit- 
able for  use.^  Worn  out  vestments  and  those  no  longer  fit  for  divine 
service,  should  not  be  put  to  profane  uses,  but  be  burned,  and  the 
ashes  are  to  be  thrown  into  the  Sacrarmni.^  —  The  blessing  is  im- 
parted to  the  vestments  by  means  of  prayer,  the  sign  of  the  cross 
and  sprinkling  with  holy  water,  and,  at  the  same  time,  special  graces 
are  invoked  for  the  wearers  of  the  blessed  garments;  for  the  Church 
petitions  not  only,  that  the  Lord  may  ^'with  the  dew  of  His  grace 

1  Vestimenta  ecclesiastica,  quibus  Domino  ministratur,  et  sacrata  debent  esse 
et  honesta  (Cap.  42.  de  cousecr.  dist.  1).  From  the  circumstance  that  the  blessing 
of  the  vestments  for  divine  worship  is  mentioned  for  the  first  time  in  the  fourth 
century,  it  in  nowise  follows  that  it  was  not  previously  practised ;  whether  at  that 
epoch  it  was  already  obligatory  or  merely  optional,  is  immaterial.  This  blessing 
is  reserved  to  the  bishop.  The  bishops  may  only  in  virtue  of  an  apostolic  indult, 
generally  granted  to  them  by  the  so-called  Quinquennial-Faculties,  delegate  priests 
(whether  they  hold  an  ecclesiastical  dignity  or  not)  to  bless  the  vestments  and  the 
other  necessary  articles  for  the  Holy  Sacrifice  (S.  R.  C.  16.  Mai.  1744).  —  But  the 
delegated  priest  may  not  use  the  formula  of  blessing  specially  reserved  to  the 
bishop  in  the  Roman  Pontifical,  but  he  must  take  the  ordinary  formula  to  be  found 
in  the  Missal.  Religious  superiors,  as  a  rule,  have  also  the  privilege  of  blessing 
vestments,  but  only  for  their  own  churches  and  convents  (S.  R.  C.  13.  Mart.  1632). 
Whether  vestments,  that  is,  all  objects  in  general  used  for  divine  service,  when 
made  of  material  forbidden  by  the  Church,  can  validly  be  blessed,  is  disputed. 

2  The  sacred  vestments  lose  their  blessing,  when  they  are  so  torn  or  so  worn 
out  as  to  be  unsuitable  for  divine  service,  and  when  another  vestment  is  made  out 
of  them,  V.  g.,  an  amice  out  of  an  alb.  When  they  are  mended,  the  blessing  is  lost 
only  in  case  such  a  part  of  it  is  separated  from  it  as  to  render  it  unfit  for  use.  v.  g., 
if  an  arm  were  taken  out  of  an  alb. 

^  Vasa  sacra  et  vestimenta  sacerdotalia  nolite  negotiari  aut  tabernario  (pawn- 
broker) in  pignus  dare  (Pontif.  Roman.  Ordo  ad  Synodum). 


29.   The  Sacerdotal  Vestments.  271 

and  abundant  blessing  cleanse,  sanctify  and  consecrate  tliese  sacer- 
dotal vestments,  to  the  end  that  they  may  become  fit  for  the  service 
of  God  and  the  holy  mysteries,"  but  also  that  the  priests  "robed  in 
them  may  be  protected  against  all  the  assaults  or  temptations  of  the 
evil  spirits,  and  may  exercise  the  holy  mysteries  devoutly,  fervently 
and  worthily,  persevere  in  God's  service,  remain  subject  to  God  in 
peace  and  devotion  —  and  appear  before  the  face  of  God  holy,  im- 
maculate, without  reproach  and  obtain  the  assistance  of  Divine 
mercy." 

3.  The  sacred  vestments  enjoy  another  religious  feature  by 
means  of  the  mystic-symbolical  (mysterious)  meaning  which  the 
Church  ascribes  to  them,  and  which  should  be  ascribed  to  them  in 
the  meaning  of  the  Church.^  In  the  Divine  worship,  in  the  service 
of  God  there  is  nothing  merely  exterior :  all  is  figurative  and  ex- 
pressive of  the  interior,  there  all  is  "spirit  and  life".  The  Church 
endeavors,  namely,  to  spiritualize  and  transform,  so  to  speak,  cor- 
poreal things  by  means  of  higher,  suj^ernatural  relations,  in  order  to 
direct  the  observing,  reflecting  mind  of  the  faithful  to  what  is  in- 
visible, divine  and  eternal.  —  This  is  also  the  case  with  the  litur- 
gical vestments,  which  thus  acquire  the  significance  and  virtue  of  a 
picture;  for  they  indicate  not  only  in  general  the  majesty  of  the 
Eucharistic  Sacrifice,  but  they  express,  in  a  special  way,  manifold 
mysteries  that  excite  and  nourish  devotion.  The  sacred  vestments 
are  full  of  salutary  instruction  and  admonition  for  all  that  will  com- 
prehend their  meaning  and  attend  to  their  language.  Even  if  they 
were  not  originally  introduced  on  account  of  this  symbolism,  the 
Church  afterward  justly  ascribed  to  them  a  higher  and  mvstical 
meaning,  inasmuch  as  she  made  use,  for  example,  of  the  name  and 
origin,  the  color  and  destination,  the  usage  and  form,  as  well  as  the 
method  and  manner  of  putting  on  and  wearing  the  vestments,  in 
order  to  express  mysteries  of  the  life  of  Christ  and  of  faith,  and  moral 
admonitions.^     The  symbolical  conception  and  meaning  of  the  litur- 

*  Quis  ignorat,  necesse  esse,  ut  in  publicum  prodiens  munerique  et  ministerio 
venerando  vacans  non  solum  vestiatur,  verum  et  modeste  et  decore  vestiatur.  En 
itaque  causam  naturalem  et  physicam  vestium,  quibus  presbyteri  in  obeundis  sacris 
muneribus  induuntur.  Verum  postquam  sanctae  matri  Ecclesiae  placuit,  singu- 
larem  illis  usum  assignare,  formamque  praescribere  easque  alio  quam  ministerii 
tempore  adhibere  vetuit,  ac  denique  easdem  certarum  ceremoniarum  pompa  tra- 
dere,  particularibusque  precibus  benedicere  incepit,  profecto  tanquam  res  sacrae 
ac  symbolicae  considerandae  sunt.  At  ridiculus  sane  mihi  foret  ille,  qui  rejectis 
omnibus  symbolicis  et  mysticis  significationibus  hie  solum  causas  naturales  phy- 
sicas  et  necessitatis  reperiri  contenderet,  universosque  mysticos  conceptus  debiles 
ac  inanes  judicaret  CLanguet,  De  vero  Ecclesiae  sensu  circa  sacrarum  caerimo- 
niarum  usum  §  33). 

2  De  indumentis  sacerdotalibus  .  .  .  diligenter  considerandum  est,  quid  in 
moribus  sacerdotum  significet  ilia  varietas  vestium,  quid  fulgor  auri,  quid  nitor 
gemmarum,  cum  m'/iil  ibi  debeat  esse  ratiojie  carens,  sed  forma  sanctitatis  et 
omnium  imago  virtutum.  Sicut  enim  bona  domus  in  ipso  vestibulo  agnoscitur, 
sic  Christi  sacerdos  cultu  sacrarum  vestium  ostendit  exterius,  qualis  apud  se  esse 


272  //.   Liturgical  and  Ascetical  Part. 

gical  vestments  is,  therefore,  fully  justified  and  established.^  This 
symbolism,  in  general,  is  twofold  —  namely,  allegorical  and  moral. ^ 
The  Eucharistic  Sacrifice  is  the  living  representation  and  -mys- 
tical renewal  of  the  Sacrifice  of  the  Cross;  accordingly,  the  vestments 
have  reference  to  the  different  garments  with  which  Christ  was 
clothed  in  His  passion,  or  to  the  instruments  of  torture  wherewith 
He  was  tormented  and  reviled.  —  The  vestments  for  the  Mass  recall 
to  mind  different  scenes  in  the  passion  of  our  I^ord.  This  difference 
of  course  here  exists,  that  the  vestment  which  serves  to  adorn  the 
celebrant  as  a  garment  of  honor  and  joy,  was  once  the  cause  of  most 
bitter  confusion  and  keenest  suffering  to  our  crucified  Saviour. ^  This 
allegorical  interpretation  of  the  sacred  vestments  is  not  expressed 
in  the  prayers  of  the  Church;  therefore,  in  considering  this  subject 
we  must  have  recourse  to  the  opinion  of  liturgical  and  ascetical 
authors,  who  differ  more  or  less  in  their  views.  The  most  generally 
accepted  allegorical  explanation  of  the  sacerdotal  vestments  for  Mass 
is  the  following.  —  The  amice  may  remind  us  of  the  shameful  veil- 
ing of  the  eyes  and  face  of  Jesus  by  the  Jews,  who  at  the  same  time 
struck  Him  on  the  head  and  in  the  face,  saying  derisively:  "Proph- 
esy to  us,  Christ,  who  struck  Thee?''  and  uttering  many  other  blas- 
phemies against  Him.  —  The  alb  reminds  us  that  Jesus  Christ,  the 
Eternal  Wisdom,  was  clothed  in  mockery  as  a  fool  in  a  white  gar- 
ment by  Herod  and  his  court.  —  The  cincture  recalls  the  cords  with 


debeat  interius.  ...  In  ornameutis  .  .  .  et  sublimitas  sacerdotii  commendatur  et 
sacerdotum  casta  dignitas  significatur,  quateuus  per  exteriorem  habitum  discant 
quales  intra  se  debeant  esse,  qui  vices  illius  veri  summique  Pontificis  gerant,  in 
quo  fuit  omnis  plenitude  virtutum,  quam  profitentur  exteriora  ornamenta  mem- 
broruni  (Ivon.  Carnot.  Serm.  3). 

1  Ex  vestibus  omnibus  recte  compositis  resultat  gravis  quidam  et  decens  or- 
natus  sacerdotis  ad  sacrificandum  accedentis,  quod  in  hujusmodi  vestimentis 
primum  omnium  considerari  debuit ;  nam  hoc  est  veluti  primum  fundameutum  et 
litteralis  ratio  horum  indumentorum.  Sed  ultra  hoc  habent  haec  omnia  optimas 
et  sacras  significationes,  tum  in  ordine  ad  mores,  turn  in  ordine  ad  Christi  passio- 
nem  (Suarez  disp.  82,  sect.  2,  n.  3). 

2  Singulis  vestibus  liturgicis  significatio  inysHca  inest;  quatenus  his  Christi 
repraesentatur  passio  et  ejusdem  designantur  virtutes,  quibus  exornari  sacerdotem 
par  est,  ut  dum  munere  Christi  personam  gerit,  moribus  etiam  similitudinem 
Christi  referat,  pleneque  Christum  indutus,  in  Christum  veluti  transformatus 
videatur.  Ideo  duplicem  significatiouem  vestes  sacrae  exhibent,  quae  quidem 
praeprimis  ministris,  sed  etiam  populo  bene  perspecta  esse  deberet,  nempe  allcgo- 
ricarn^  quae  respicit  Christi  passioneni,  et  nioraleiUy  quae  spectat  virtutes  sacerdo- 
iales  (Miiller,  Theol.  mor.,  1.  3,  tit.  1,  §  31). 

^  Here  also  the  words  of  Cardinal  Toledo  find  their  application.  Among  the 
reasons  for  the  institution  of  the  Sacrifice  of  the  Mass  he  gives  in  the  fourth  place 
the  following:  ut  Christus  ostenderet  unionem  amoris  indissolubilem,  quam  habet 
cum  sua  Kcclesia.  Una  enim  caro  fit  sponsi  et  sponsae;  unde  Christus  voluit  idem 
poculum,  quod  in  cruce  gustaverat,  Ecclesiae  dare;  sed  sub  specie  altera  et  in- 
cruentum  ac  suave ^  tota  amariiiidifie  sibi  rcservata  (In  Summ.  theol.  s.  Thom. 
enarrat.  De  sacrif.  Miss,  controv.  1,  art.  3). 


29.   The  Sacerdotal  Vestments,  273 

which  our  Lord  was  bound,  when  taken  captive  by  the  soldiers  in 
the  garden  of  olives,  in  order  to  drag  Him  to  the  slaughter  as  a  lamb 
not  opening  His  mouth,  and  also  the  ropes  which  tied  His  innocent 
all-powerful  hands  to  tlie  pillar  at  the  scourging,  and,  finally,  the 
thongs  wherewith  His  immaculate  flesh  was  scourged  and  torn  amid 
frightful  torture.  —  The  manij^le  refers  to  the  fetters  with  which  the 
hands  of  our  Lord,  as  those  of  a  malefactor,  were  bound.  —  The  stole 
indicates  the  heavy  burden  of  the  Cross,  which  the  exhausted  Victim 
voluntarily  and  patiently  carried  on  the  way  to  His  crucifixion.  — 
The  chasuble  brings  to  our  mind  the  purple  robe  of  mockery  where- 
with the  soldiers,  after  they  had  crowned  Him  with  thorns,  covered 
the  mangled  body  of  Jesus,  reviling  His  regal  dignity  by  kneeling 
in  mockery  before  Him.  Viewed  in  this  light,  the  sacerdotal  vest- 
ments recall  to  us  in  what  manner  the  Saviour  on  His  *'way"  to 
glory  drank  from  "the  torrent",  that  is,  from  the  bitter  flood  of 
sufferings,  labors  and  humiliations  (Ps.  109,  7);  in  putting  them 
on  or  when  beholding  them,  we  should  awaken  most  ardent  senti- 
ments of  love,  comjDassion,  sorrow,  gratitude,  hope,  amazement,  re- 
signation and  compunction.^ 

In  a  moral  sense  the  vestments  designate  the  different  virtues 
with  which  the  celebrant  should  be  clothed  and  adorned  after  the 
example  of  the  invisible  High  Priest,  Jesus  Christ,  whom  he  repre- 
sents at  the  altar.  This  meaning  of  the  vestments  is  expressed  in 
the  liturgy  in  a  manifold  way,  and  it  can,  therefore,  be  surely 
ascertained  from  the  words  with  which  they  are  bestowed  at  the 
ordination,  and  taken  off  at  the  degradation,  as  well  as  from  the 
prayers  the  celebrant  has  to  recite  when  putting  them  on  before 
Mass.  Accordingly,  it  will  here  be  shown  more  minutely  what 
moral  lessons  and  admonitions  are  inculcated  according  to  the  spirit 
of  the  Church  by  the  six  vestments  used  by  the  priest  at  Mass  ; 
namely  the  amice,  alb,  cincture,  maniple,  stole  and  chasuble. 

a)  The  amice  ^  is  put  on  first. ^     It  is  a  linen  envelop  which 

i  Cum  haec  indumenta  signa  sint  eorum,  quae  Christus  pro  nobis  perpessus 
est,  varii  actus  a  sacerdote,  dum  illis  induitur,  eliciendi  sunt,  amoris,  doloris, 
gratitudinis  et  intensissimi  desiderii  ejus  patientiam  et  humilitatem  imitandi  in 
doloribus,  afSictiouibus,  opprobriis  aliisque  adversitatibus  sustinendis  (Bona, 
Tract,  ascet.  de  Missa,  c.  5,  §  2). 

2  Amictus  from  amicio  (amb  and  jacio)  =  to  throw  around,  to  envelop.  Se 
amicire  and  amiciri  was  the  identical  word  for  throwing  about  or  putting  on  the 
outer  garment,  while  induere  was  employed  for  the  putting  on  of  a  garment  and 
vesture  for  clothing  the  body.  Hence  amictus  =  the  throwing  around  of  a  garment; 
meton.  the  cloak  =  the  garment  serving  as  a  cloak,  the  outer  robe ;  transferred  to 
head-wrap.  Rarer  designations  :  humerale,  superhumerale  =  shoulder  covering. 
In  the  Ord.  Rom.  the  name  anaboladium  {dva^oXadiov,  to  throw  about  the  shoulders, 
—  cfr.  Ital.  Gen.  49,  11)  in  corrupt  forms  (anabolajum,  anagolajum,  ambolagium, 
anagolai,  anagolagi)  is  often  used. 

3  According  to  the  most  ancient  Ord.  Rom.  the  amice  was  put  on  after  the 
alb  and  cincture,  —  until  about  the  twelfth  century.  Amalarius,  however,  men- 
tions the  present  practice  in  the  ninth  century.  Amictus  est prijnii7n  vestimentum 
nostrum,  quo  collum  undique  cingimus  (De  eccles.  offic.  1.  2,  c.  17). 

17 


i'± 


II.  Liturgical  and  Ascetical  Part. 


covers,  in  the  first  place,  the  head,  then  the  neck  and  shoulders;  in 
the  middle  of  it  a  cross  is  wrought,  which  is  to  be  kissed  in  putting 
it  on  and  taking  it  off.^  —  The  amice  has  been  in  use  since  about 
the  eighth  century;  it  appears  that  up  to  that  date  ]\Iass  was  cele- 
brated with  neck  uncovered.^  At  any  rate  already  in  the  twelfth 
century  the  amice  covered  not  only  the  neck  and  shoulders,  but  also 
the  head;  however,  at  the  beginning  of  Mass  it  was  allowed  to  fall 
back  upon  the  shoulders,  and  it  is  still  done  in  some  Orders  of 
monks. ^  The  rite  at  the  ordination  of  subdeacons  reminds  us  of  this 
practice,  when  the  bishop  covers  the  head  of  the  ordained  with  the 
amice;  and  also  the  manner  of  putting  it  on,  when,  according  to  the 
directions  of  the  rubrics,  the  amice  is  first  placed  on  the  head  and 
thence  drawn  down  to  the  neck  and  put  over  the  shoulders. 

One  meaning  of  the  amice  rests  on  the  ancient  custom  of  cover- 
in  e  the  head  with  it,  and  on  the  circumstance  that  in  remembrance 
thereof  the  amice  must  still  be  placed  on  the  head,  before  it  is  put 
on  the  neck  and  shoulders.  The  meaning  of  this  rite  is  explained 
by  the  Church  herself  in  the  prayer  which  is  to  be  recited  by 
the  celebrant  when  he  puts  on  the  amice  :  "Place,  O  Lord,  on  my 
head  the  helmet  of  salvation,  that  I  may  overcome  the  assaults  of 
Satan."  ^  The  question  arises,  what  is  to  be  understood  by  this  hel- 
met of  salvation  (galea  sahitis)^  with  which  the  priest  at  the  altar 
should  be  armed  against  the  attacks  of  Satan.  The  expression  is 
taken  from  Holy  Scripture,  which  also  contains  its  meaning.  When 
the  Apostle  St.  Paul  exhorts  Christians  to  put  on  the  armor  of  God, 
to  resist  the  attacks  of  Satan,  he  urges  them  "to  take  unto  them  the 
helmet  of  salvation"   (galeam  salittis  assumite —  Ephes.  6,  17).^ 


1  Missal.  Rom.  Rit.  celebr.  Miss.  tit.  1,  n.  3.  —  This  kiss  is  prescribed  both 
for  the  putting  on  and  the  taking  off  of  the  maniple  and  stole,  and  is  to  be  regarded 
as  a  mark  of  reverence  (actus  reverentialis)  toward  these  vestments  blessed  for 
divine  service,  to  which  a  cross  is  affixed. 

2  Si  vetusta  documenta,  si  priscas  picturas,  si  antiqua  vitra  consulamus,  sacer- 
dotes  usque  ad  saeculum  VII.  et  VIII.  nonnisi  nudo  in  collo  conspicimus  (Krazer 
Sect.  Ill,  art.  6,  c.  1,  §  162). 

3  Honorius  of  Autun  (f  1120)  writes  (Gemma  animae  1.  1,  c.  201),  that  the 
priest  covers  with  the  amice  capii^  et  coUum  et  humeros. 

■*  Impone,  Domine,  capiti  meo  galeain  sahitis  (=  impart  to  me  the  victorious 
hope  of  securing  salvation,  that  is,  heaven),  ad  expugnandos  diabolicos  incursus. 
The  bishop  prays :  Pone,  Domine,  galeain  saliitis  in  capite  meo  ad  expugnaudas 
onmes  diabolicas  fraudes :  inimicorum  omnium  versutias  superando  (Missale 
Roman.).  —  Already  in  Tertullian  (De  veland.  virgin,  c.  15)  we  meet  a  passage 
relative  to  these  prayers  :  Pura  virginitas  .  .  .  confugit  ad  velanien  capitis,  quasi  ad 
galeam  contra  tentationes. 

*  Quaenam  est  haec  galea  ?  Dico  "galeam  salutis",  i.  e.  galeam,  quae  est 
ipsa  salus.  Galea  ergo  militis  Christiani  est  sahis  allata  a  Christo  et  sperata  a 
Christianis,  h.  e.  spes  salutis:  ita  enim  se  explicat  Apostohis  I.  Thessal.  5,  8. 
Ecce  spem  salutis  vocat  galeam.  Sicut  enim  galea  principem  cori)oris  partem^ 
puta  caput  ipsum,  a  quo  cetera  membra  totuscjue  homo  pendet,  tuctur  et  community 
ita  spes  salutis  et  gloriae  coelestis  ac  immortalis  servat  et  commuuit  caput,  i.  e. 


29.    The  Sacerdotal  Vestments.  275 

In  another  place  he  says  Christians  should  "be  sober,  having  on  the 
breast-plate  of  faith  and  charity,  and  for  a  helmet  the  hope  of  sal- 
vation" {induti  lorkam  fidei  et  charltatis  et  galeam  spem  scdutis  — 
I  Thess.  5,  8).  The  protecting  helmet^  and,  consequently,  the 
amice  also  which  covers  the  head  in  a  similar  manner,  are  accord- 
ingly symbolical  of  Christian  hope;  for  "hope"  in  the  goods  of  grace 
and  glory  acquired  and  promised  to  us  by  Christ  is  a  powerful  weapon 
of  protection  against  "our  adversary  the  devil  who,  as  a  roaring  lion, 
goeth  about  seeking  whom  he  may  devour"  (i  Peter  5,  8).  Truly, 
the  supernatural  virtue  of  hope  is  our  protection  and  shield  in  combat 
against  all  the  enemies  of  salvation  !  "They  that  hope  in  the  Lord 
shall  renew  their  strength,  they  shall  take  wings  as  the  eagles,  they 
shall  run  and  not  be  weary,  they  shall  walk  and  not  faint"  (Isa.  40, 
31).  These  words  are  the  most  beautiful  triumphal  hymn  of  hope. 
Before  the  goal  is  reached,  natural  strength  exhausts  and  wears  out 
itself  —  helplessly  breaks  down.  On  the  contrary,  they  that  trust 
in  the  Lord,  instead  of  growing  weary,  gain  fresh  strength,  ^nd  strive 
in  their  eag^le  fliofht  to  reach  the  loftiest  and  most  difficult  2:oal  : 
Their  firmness  and  courage  remaining  undaunted  in  every  circum- 
stance of  life.^  The  contemplation  of  heaven,  the  hope  of  a  better 
life,  the  longing  for  the  eternal  goods  and  joys,  confidence  in  the 
blood  of  Christ  and  in  the  strength  of  grace  —  in  short,  geuuine 
Christian  hope  elevates  the  soul  above  all  that  is  earthly  and  perish- 
able, fills  the  heart  with  joyful  enthusiasm,  strengthens  and  animates 
the  will  to  resist  valiantly  and  perseveringly  all  the  attacks  of  the 
de-vil,  as  well  as  all  the  seductions  and  the  threats  of  the  world.  — 
Hope  unto  "an  inheritance  incorruptible  and  undefiled,  and  that 
fadeth  not,  reserved  in  heaven  for  us"  (i  Peter  i,  4)  is  our  sheet- 
anchor  of  safety  on  the  stormy  sea  of  life,  lifts  us  up  to  behold  with 
unfailing  eye  the  grand  and  glorious  destiny  that  awaits  us  here- 
after, "and  amid  the  manifold  vicissitudes  of  this  life  ever  inclines 
our  hearts  where  true  joys  are  to  be  found,"  assisting  us  "so  to  pass 
on  through  temporal  goods  that  we  may  not  forfeit  those  which  are 
eternal"  —  ut  sic  trans eamiis per  bona  temporalia,  tit  non  amittamus 
aeterna  (Orat.  Eccl.).     Hope  in  the  eternal  and  blessed  life  to  come 


hominis  cogitationes,  fines  et  intentiones.  Spes  ergo  quasi  galea  caput  nostrum 
symbolicum,  puta  finem  et  intentionem,  armat  et  communit :  prinio,  quia  facit,  ut 
ultimus  noster  finis  et  intentio  sit  Deus,  fruitio  Dei,  salus  et  beatitudo  aeterna, 
eoque  refert  omnes  alios  nostros  fines  et  intentiones  ac  consequenter  reliqua  omnia 
cogitata,  dicta  et  facta  nostra  ;  secic?tdo,  quia  facit,  ut  homo  cogitans  bona  ilia  im- 
mensa,  quae  consecuturum  se  sperat,  alias  omnes  cogitationes  a  diabolo  suggestas 
repellat,  hacque  cogitatione  et  spe  ardua  quaevis  aggrediatur  et  animose  cum  hoste 
confligat,  proponens  sibi  gloriam  illam  speratam,  quae  victorem  manet  (Cornel, 
a  Lapid.  i.  h.  1.). 

1  Helmet,  old  German  helm  ^  covering,  protector,  from  old  G.  helan  ^  to 
conceal,  to  cover,  to  hide  ;  Greek  7rept/ce0aXata,  a  covering  that  envelops  the  entire 
head. 

2  Cf.  Knabenbauer,  S.  J.,  Erklarung  des  Propheten  Isaias  a.  a.  O. 


276  //.  Liturgical  and  Ascetical  Part. 

is  a  precious  treasure  iu  the  heart  of  the  Christian,  of  which  the 
world  cannot  rob  him;  by  means  of  this  hope  he  feels  happy  and 
strong  amid  all  kinds  of  sufferings,  combats  and  tribulations.  Joyful 
in  his  hope,  he  exclaims  :  "The  L^ord  is  my  light  and  my  salvation, 
whom  shall  I  fear  ?  The  Lord  is  the  protector  of  my  life:  of  whom 
shall  I  be  afraid  ?  My  enemies  that  trouble  me,  have  themselves 
been  weakened,  and  have  fallen.  If  armies  in  camp  should  stand 
together  against  me,  my  heart  shall  not  fear.  If  a  battle  should  rise 
up  against  me,  in  this  will  I  be  confident!"  (Ps.  26,  i — 3.)  Un- 
shaken in  faith  and  all  confident  in  God,  animated  with  every  hope 
of  his  salvation,  he  will  "walk  upon  the  asp  and  the  basilisk^  and 
trample  under  foot  the  lion  and  the  dragon"  (Ps.  90,  13).  —  There- 
fore, lively  hope,  firm  confidence  in  God  is  that  armor  of  protection 
which  the  priest  prays  for  in  putting  on  the  amice,  that  he  may  vic- 
toriously overcome  all  the  attacks  and  temptations  of  the  Evil  One 
—  especially  during  Mass.  —  Such  a  petition  is  most  appropriate 
before  beginning  Holy  Mass.^  Although  the  devil  is  ever  lying  in 
wait  for  man  to  destroy  or  at  least  to  weaken  in  him  the  life  of  faith 
and  hope,  yet  it  is  more  particularly  at  the  time  of  the  Holy  Sacri- 
fice that  he  seeks  to  confuse  the  soul  by  all  manner  of  suggestions 
and  distractions,  in  order  to  rob  her  of  devotion  and  of  the  fruits  of 
the  Sacrifice.  The  amice  now  admonishes  the  priest  to  arm  and  to 
prepare  himself  to  encounter  this  danger.  —  Therefore,  this  great 
and  firm  confidence  with  which  he  should  approach  the  altar,  is  a 
means  of  attracting  to  himself  an  abundance  of  graces  and  blessings 
from  the  inexhaustible  ocean  of  the  Divine  Goodness.  Finally,  un- 
wavering confidence  is  necessary  for  the  priest  to  enable  him,  a  poor 
sinner,  to  venture  to  ascend  the  altar  and  to  hold  in  his  hands  and 
receive  into  his  heart  the  Most  Holy,  in  whose  presence  the  angels 
and  archangels  are  filled  with  awe. 

Originally  the  amice  was  intended  to  cover  the  bareness  of  the 
neck  and  to  preserve  the  voice  clear  so  as  to  enable  it  properly  to 
sing  the  praises  of  God.^  With  regard  to  this  circumstance,  the 
Church,  in  the  second  place,  considers  the  amice  also  as  a  symbol  of 
self-control  over  one's  speech,  in  which  is  comprised,  in  a  certain 
sense,  the  sum  of  mortification.  —  At  the  ordination  of  the  sub- 
deacon,  the  bishop  vSays  to  him  :  "Receive  the  amice,  by  which  the 
restraint  of  the  tongue  is  signified."^  The  putting  on  of  the  amice 
contains,  therefore,  the  symbolical  warning  to  the  priest  to  take 
this  resolution:  "I  will  take  heed  to  my  ways,  that  I  sin  not  with 
my  tongue!"  —  Custodlam  vias  metis j  lit  non  ddinqiiam  in  lingua 


^     Cfr.  De  Ponte,  De  christian,  homin.  perfectioue  IV,  tr.  2,  cap.  10,  ^  1. 

2  Aflverterunt  Antistites,  non  raro  ex  denudato  collo  rauccdinein  contrahere 
sacerdotem,  ita  ut  libera  voce  Dei  laudes  personare  non  valeret,  unde  colluiu  co- 
operire  sive  a'tnicire  coeperunt  (Krazer  1.  c). 

3  Accipe  amictum,  per  quern  designatur  castigatio  vocis  (Pontif.  Rom.  De 
ordinal.  Subdiac).  —  Quia  voccul  tuani  non  castigasti,  ideo  amictum  a  te  auferinius 
(Pontif.  Rom.  De^radat.  ab  ordine  vSubdiac.;. 


29.   The  Sacerdotal  Vestments.  277 

mea  (Ps.  38,  2).  And  indeed,  in  order  not  to  sin  witli  the  tongue, 
one  must  attend  to  all  his  ways,  that  is,  order  and  regulate  by  morti- 
fication his  whole  conduct,  both  his  interior  and  exterior  life,  ^'for 
out  of  the  abundance  of  the  heart  the  mouth  speaketh"  (]\latt.  12, 
34).  Words  are  the  expression  of  the  hidden  life  of  the  soul;  he 
only  can  control  his  tongue  who  perfectly  controls  his  interior. 
Therefore,  the  Apostle  St.  James  sees  in  the  guarding  and  bridling 
of  the  tongue  not  only  something  very  difficult,  but,  moreover,  a  sign 
of  great  perfection;  for  he  writes:  ^'If  any  man  offend  not  in  word, 
the  same  is  a  perfect  man"  (James  3,  2).^  And  yet  "Who  does  not 
offend  by  his  tongue?"  —  Qiiis  est,  qui  non  delinquerlt  in  lingua 
sua  f  (Eccl.  10,  17. )  To  master  our  tongue,  we  must  at  the  proper 
time  practise  a  silence  holy  and  pleasing  to  God,  we  must  be  intent 
on  recollection  of  mind  and  live  in  God's  presence.  "It  is  good  to 
await  in  silence  the  salvation  of  God"  —  Bonum  est,  praestolari 
cum  silentlo  saJutare  Dei  (Lam.  3,  26).  And  on  the  other  hand, 
he  who  would  lead  an  interior  life,  a  life  hidden  wdtli  Christ  in  God, 
and  would  become  a  spiritual  man,  a  man  of  prayer,  must,  above 
all,  bridle  his  tongue,  avoid  talkativeness,  speak  more  with  God 
than  with  men. 

These  two  meanings  of  the  amice  mutually  complete  each  other, 
since  they  are  united  to  one  another  as  means  and  object.  Both  are 
expressed  in  the  words  of  the  Psalmist,  who  says  of  the  devout  man, 
that  "he  shall  sit  solitary  and  hold  his  peace:  because  he  has  taken 
it  up  upon  himself ' '  —  Sedehit  soUtarius  et  tacehitj  quia  levavit 
super  se  (Lam.  3,  28).  The  interior  life,  W'hich  is  secluded  and 
silent,  quiet  and  mortified,  disposes  man  to  forget  the  outside  world, 
to  look  up  to  God  with  the  pure  eyes  of  faith,  to  elevate  his  heart 
and  mind,  by  the  virtue  of  hope,  to  heavenly  things  and  desires.  Only 
that  priest  is  able  w^orthily  to  celebrate  the  Adorable  Sacrifice,  who 
is  not  immersed  in  the  business  and  turmoil  of  the  world,  who  is 
neither  distracted  nor  dissipated  in  mind,  but  is  recollected  in  him- 
self and  in  God,  who  does  not  cling  to  the  earth,  but  rises  upward  on 
the  wings  of  hope.  —  As  soon,  therefore,  as  the  priest  has  put  the 
amice  on  his  head,  neck  and  shoulders,  he  should  close  up  all  en- 
trance to  everything  foreign,  preserve  a  holy  silence  and  a  profound 
recollection,  carefully  guard  his  eyes,  with  a  reverent  deportment 
approach  the  altar,  and  perform  his  sacred  functions,  as  the  mystical 
language  of  the  amice  admonishes  him  to  do.^ 

^  Non  excessisse  in  verbo  signum  est  magnae  custodiae  cordis,  magnae  sapien- 
tiae  mentis,  magnae  perfectionis  interioris  (Dion.  Carthus.  1.  c.;. 

^  Obiter  etiam  monentur  sacerdotes,  a  momento,  quo  amictum  sibi  imponunt, 
debere  maximam,  quam  possint,  modestiam  oculorum  servare,  cum  e  sacristia  ex- 
eunt et  redeunt  ad  eam,  et  multo  adhuc  majorem,  quamdiu  sunt  apud  ipsum  altare, 
ut  eos  semper  demissos  habeant  neque  hue  illucve  convertant  nisi  quantum  ne- 
cesse  est  ut  videant  quod  faciunt,  nee  aliud  quidquam  aspiciant,  ne  eis  eveniat, 
quod  Jeremias  conqueritur,  dicens:  *'Oculus  mens  depraedatus  est  animam  meam" 
et  "mors  ascendit  per  fenestras,"  quae  subtrahit  attentionem  ac  devotionem  cordis 


278  //.   Liturgical  and  Ascctical  Part. 

b)  After  the  Ainice  comes  the  Alb.^  In  the  first  ages  of 
Christianity  the  alb,  then  a  garment  worn  in  ordinary  life,  was 
adopted  into  the  divine  service;  mention  of  it  is  made  for  the  first 
time  in  the  fonrth  centnry  (in  the  41.  Canon  of  the  alleged  Fonrth 
Synod  of  Carthage  398)  as  a  particular  liturgical  garment.  From 
the  beginning  down  to  the  present  time  it  has  been  a  wide  white 
linen  robe  full  of  folds,  reaching  down  to  the  feet  and  covering  the 
whole  body.^  —  The  principal  symbolical  meaning  of  the  alb,  based 
on  its  color  and  material,  is  easily  recognized  and,  moreover,  clearly 
expressed  in  the  prayer  which  the  priest  recites  when  putting  it  on: 
* 'Purify  me,  O  Lord,  from  all  stain  and  cleanse  my  heart,  that 
washed  in  the  Blood  of  the  Lamb  I  may  enjoy  eternal  delights."^  — 


(De  Ponte,  1.  c).  —  Amictus  significat,  oportere  mentem  in  aeternae  dumtaxat  sa- 
lutis  rerumqe  coelestiutn  consideratione  fixam  habere,  ab  omnibus  curis  rerum 
caducarum  amotam,  et  contra  quoscunque  hostium  incursus  spe  et  fiducia  in  Deum 
tamquam galea salutari  communitam   (Bona,  Tract,  ascet.  de  Missa  c.  5,  §  2). 

1  The  ordinary  names  for  this  vestment  refer  chiefly  to  its  color,  material, 
size :  alda  sc.  vestis  =  a  white  garment ;  Itnea  sc.  tunica  =  a  tunic  of  linen  or  flax  ; 
talaris  sc.  tunica  (rrodrjprjs)  =  a  long  garment,  reaching  to  the  ankles ;  camisia  =  a 
linen  covering,  worn  next  to  the  body,  a  shirt  (Ital.  camicia,  from  cama  =  a  short, 
low  bed),  — Linea  dalmatica,  quam  dicimus  Albam  (Ord.  Rom.  Ill,  n.  6).  —  Se- 
quitur  poderis,  quae  vulgo  Alba  dicitur  (Pseudo-Alcuin.  De  divin.  offic.  c.  39).  — 
Postea  (sc.  post  amictum)  camisiam  induimus,  quam  Albam  vocamus  (Amal.  De 
eccl.  offic.  1.  2,  c.  18).  —  Poderis  est  sacerdotalis  linea,  corpori  adstricta  usque  ad 
pedes  descendens,  unde  et  nuncupatur.  Haec  vulgo  camisia  vocatur  (S.  Isidor. 
Hisp.  Etymolog.  1.  19,  c.  21).  —  Formerly  the  Friars  Minor  also  wore  the  alb, 
which,  however,  was  somewhat  shorter  and  from  which  later  on  proceeded  the 
superpelliceum  and  rochettum.  Albas  gerere,  esse  in  albis,  esse  albati  —  these  ex- 
pressions were  often  applied  to  the  clerics,  and  imply  that  they  perform  liturgical 
functions  (cfr.  Du  Saussay,  Panopl.  sacerdot.  p.  1,  1.  2). 

2  In  the  Middle  Age  the  amice,  alb  and  cincture  were  frequently  made  of  silk, 
as  well  as  richly  ornamented  with  gold  and  silver.  Already  from  the  ninth  century 
it  became  customary  to  put  precious  decorations  on  the  edge  of  the  alb.  As  a  rule, 
on  the  different  hems  of  the  alb  one  or  several  stripes  were  sowed  (clavus  or  lorum, 
hence  Albae  monolores,  dilores  etc.)  of  purple  or  gold  material  or  of  colored  silk 
embroidery.  —  In  place  of  these  decorations  on  the  edge  of  the  alb,  different  kinds 
of  lace  have  been  substituted  since  the  sixteenth  century,  principally  the  beauti- 
ful, strong  and  durable  Belgium  laces,  and  afterward  all  manner  of  imitations  of 
them,  down  to  the  objectionable  tulle  and  cotton  lace.  —  Another  ornamentation  of 
the  alb  was  for  a  long  time  (from  the  eleventh  until  the  seventeenth  century)  the 
so-called  parura  or  paratura  (from  parare  =  to  adorn).  The  parura  were  colored 
adornments  about  one  foot  in  length,  sewed  on  four  points  of  the  alb  (in  front,  at 
the  back  and  on  both  sides)  and  on  the  amice.  These  five  decorations,  being  gen- 
erally red,  answered  as  symbols  of  the  five  wounds  of  our  Lord  (hence  they  were 
also  called  plagae  or  plagulae).  —  Both  the  stripes  on  the  hem  and  the  parura  were 
merely  sewed  on,  so  that  in  washing  they  could  easily  be  removed.  If  lace  is  used 
on  the  hem,  care  should  be  taken,  that  it  be  handsome,  rich,  durable  and  not  too 
wide,  as  it  should  always  be  regarded  only  as  a  mere  accessory.  (Cf.  Hefele, 
Beitrage  II,  172  &c.) 

3  Dealba  me,  Domine,  et  munda  cor  meum,  ut  in  sanguine  Agni  dealbatus 
gaudiis  perfruar  sempiternis. 


29.   The  Sacerdotal  Vestments.  279 

Accordingly,  the  alb  is  a  symbol  of  that  spotless  innocence  and  per- 
fect pnrity  with  which  the  priest  should  ap^^ear  at  the  altar,  that  he 
may  be  accounted  worthy  to  partake  with  the  blessed  who  are  clothed 
in  snow-white  garments,  in  the  never-ending  joy  and  felicity  of  the 
heavenly  nuptial  feast.  For  they  only  who  have  washed  their  robes 
white  in  the  Blood  of  the  Lamb,  stand  "before  the  throne  of  God 
and  serve  Him  day  and  night  in  His  temple'^  (Apoc.  7,  14,  15). 
And  the  Saviour  says:  "He  that  shall  overcome  shall  thus  be  clothed 
in  white  garments,  and  I  will  not  blot  his  name  out  of  the  book  of 
life,  and  I  will  confess  his  name  before  My  Father,  and  before  His 
angels"  (Apoc.  3,  5).  Holy  Scripture  itself  looks  upon  white  linen 
as  emblematic  of  sanctity;  for  of  the  transfigured  Spouse  of  Christ 
(the  glorious  ChurchJ,  who  is  called  to  the  eternal  nuptials  of  the 
Lamb,  it  is  said:  "And  it  is  granted  to  her  that  she  should  clothe 
herself  with  fine  linen  glitteriug  and  white.  For  the  fine  linen  are 
the  jtistifications  (ji(stificafioNes)  of  the  saints"  (Apoc.  19,  8).^ 

With  regard  to  this  symbolism  the  following  points  of  resemb- 
lance deserve  special  notice.  Linen  does  not  naturally  possess  its 
brilliant  whiteness,  but  acquires  it  chiefly  by  being  washed  and 
bleached  in  the  rain  and  sun.  Is  not  this  the  case  with  the  white- 
ness and  brilliancy  of  purity  of  life?-  Brilliantly  white,  that  is, 
perfectly  pnre,  chaste  and  holy  does  the  soul  become  only  by  many 
austerities,  much  self-denial  and  mortification,  also  only  by  the 
heavenly  dew  and  bright  rays  of  grace. ^     In  the  form  of  a  ser^-ant, 


1  Byssus  repraesentat  purissimam  et  innocentissimam  conversationem  Sanc- 
torum, quae  in  tribulatione  and  persecutione  magis  enitescit  et  resplendet,  perinde 
ac  byssus,  h.  e.  linumpraestantissimuminjuria,  i.  e.  maceratione,  tunsione,  carmi- 
natione  semper  melius,  puta  purius,  candidius  et  splendidius  evadit  (Cornel. 
a  Lapid.  i.  h.  1.). 

2  Hunc  candorem  et  pulchritudinem  sacerdotes  non  ex  seipsis  habent,  sed  ex 
gratia  et  misericordia  Dei  propter  Christi  merita,  sicut  illi  Sancti,  de  quibus  in 
Apocalypsi  (7,  14)  dicitur,  "quod  lavissent  stolas  suas  et  dealbassent  illas  in  san- 
guine Agui. "  Qui  sanguis  applicatur  per  sacrameuta  et  exercitia  bouorum  operum, 
lavaudo  animas  a  culpis  ac  dealbando  eas  splendore  praestantium  virtutum.  Et 
cum  Agnus  ipse  sanguiuem  suum  effuderit  ingeutibus  cruciatibus,  ut  eo  lavaremur 
ac  dealbaremur,  aequum  est,  nos  quoque  aliquem  sustinere  laborem  et  mortificatio- 
nem,  sine  qua  candor  ille  et  pulchritudo  non  obtinetur.  Ac  propterea  Alba  est 
linea  et  alba,  quae  multis  lotionibus  et  percussionibus  ad  suum  pervenit  candorem, 
ut  intelligatur,  etiam  animae  candorem  obtinendum  esse  laboriosis  et  poenam  ali- 
quam  afferentibus  operibus,  lacrymis,  orationibus  et  mortificationibus.  Horum 
omnium  merito  meminerit  sacerdos,  cum  ipsam  Albam  induit  (De  Ponte  1.  c.  §  2). 

3  Tunica  byssina  est  quae  graece  irob-qp-qs,  i.  e.  talaris  appellatur,  quia  a  collo 
usque  ad  talos  extenditur.  .  .  .  Haec  ob  speciem  candoris  nomen  Albae  sortitur, 
quo  munditiam  significat  ministrorum  Dei.  .  .  .  Caro  hominis  munditiam  quani  ex 
natura  non  habet,  studio  bono  adnitente  acquirit  per  gratiam,  ut  secundum  Aposto- 
lum  minister  Christi  corpus  suum  castiget  et  in  servitutem  redigat  (1  Cor.  9),  quem- 
admodum  byssus  vel  linum  candorem,  quern  ex  natura  non  habet,  per  studium  et 
industriam  multis  tunsionibus  et  quasi  quadam  vexatione  attritum  acquirit  (Hugo 
de  S.  Vict.  De  Sacram.  1.  2,  p.  4,  c.  2). 


280  //.  Liturgical  and  Ascetical  Part. 

amid  untold  hardships,  by  a  bloody  sweat  the  Son  of  God  acquired 
for  us  the  jewel  of  holiness ;  He  shed  all  His  blood  to  cleanse  us 
from  sin;  therefore,  it  is  but  just,  that  we  should  endeavor  by  prayer 
and  tears,  by  works  of  penance  and  self-denial,  to  preserve  unspotted 
or  to  regain  the  perfect  purity,  innocence  and  beauty  of  the  soul. 
No  labor  should  be  deemed  too  difficult,  no  struggle  too  painful,  no 
sacrifice  too  great  to  cleanse  ourselves  more  and  more  *'in  the  blood 
of  the  Lamb,"  until  our  soul  becomes  *'more  spotless  than  the  snow, 
whiter  than  milk,  fairer  than  the  sapphire"  (Lam.  4,  7).  For 
^'blessed  are  they  that  wash  their  robes  white  in  the  blood  of  the 
Lamb,  that  they  may  have  a  right  to  the  tree  of  life  (that  is,  to  the 
Beatific  Vision  of  God),  and  enter  in  by  the  gates  into  the  (heaven- 
ly) city"  (Apoc.  22,  14). 

The  spotless  white  alb,  therefore,  daily  admonishes  the  priest 
so  to  live,  to  watch  and  pray,  that  he  may  each  time  approach  the 
holy  altar  with  a  pure  mind,  with  an  unblemished  heart,  wath  an 
untrammelled  spirit,  with  holy  joy  and  a  secret  longing.  To  ascend 
the  mountain  of  the  Lord  and  to  stand  in  the  holy  place,  where  even 
the  heavenly  spirits  tremble,  the  priest  must  be  "innocent  in  hands 
and  clean  of  heart"  (Ps.  23,3 — 4),  "holy  in  body  and  in  spirit" 
(i  Cor.  7,  34);  then  w^ill  he  receive  at  the  altar  most  abundant 
blessings  from  the  Lord  and  mercy  from  God  his  Saviour  (Ps.  23,  5). 
Therefore,  should  he  earnestly  and  indefatigably  strive  by  exercises 
of  piety  and  w^orks  of  charity,  by  self-denial  and  a  penitential  spirit, 
by  watchfulness  and  humility  to  persevere  and  advance  in  the  grace 
of  God,  to  make  progress  in  virtue  and  holiness,  and  purify  his  heart 
more  and  more  not  only  from  sin,  but  also  from  worldly,  faulty  and 
dangerous  inclinations  and  attachments.  ^ 

o 


1  Non  sufficit  Omnipotenti  laus  et  honor  oris,  nisi  ex  sinceritate  et  devotione 
prodeat  nieutisvirtuosisqueactibus  decoretur.  Si  igitur,  o  sacerdos,  sapienter  at- 
teudas,  quanta  sit  hujus  excellentia,  sanctitas  ac  dignitas  sacramenti,  confestim 
fateberis,  te  non  posse  cor  tuum  sufficienter  ad  ejus  susceptionem  disponere  neque 
pro  suscepta  communione  satis  posse  regratiari ;  etiamsi  niille  vixeris  annis  et  die 
ac  nocte  sine  interruptione  ac  cessatione  totis  viribus  te  praeparares  ad  celebrandum 
et  gratias  ageres  pro  susceptione  ac  collatione  muneris  tanti.  Quid  itaque  restat, 
nisi  ut  omnequod  tibi  in  his  possibile  est  facias  et  tanien  nihil  condignum  te  fecisse 
recognoscas  per  respectum  ad  inconiparabilem  excellentiam  sacramenti.  .  .  .  Cum 
ergo  quotidie  aut  frequenter  sis  celebrans,  oportet  te  indesinenter  onini  hora  die  ap 
nocte  esse  sollicitum,  providum  ac  ferventem,  ne  quid  culpae  inveniatur  in  te,  per 
quam  indignus  aut  minus  dignus  ad  celebrandum  existas,  aut  ingiatus  seu  minus 
gratus  de  beneficiis  tantis.  Erubesce  mente  non  pura,  corde  frigido,  sine  reve- 
rentia,  sanctitate  et  fervore  ad  Sancta  Sanctorum  accedere,  fonti  infinitae  mun- 
ditiae  te  unire,  Unigenitum  Dei  suscipere,  Dcum  ac  judicem  tuum  sine  debite 
veneratione  tractare  ;  inio  quo  frequentius  celebras,  eodevotius  magisque  timorate, 
reverenter  et  amorose  te  hal)ere  satage.  Jugiter  ergo  die  tibi  ipsi  iu  corde  tuo: 
Ecce  hodie  aut  in  brevi  Deo  celebrabis  propitio,  aut  celebrasti :  ubi  est  praeparatio 
et  gratiarum  actio  tua  ?  ubi  profectus  et  fructus  tanti  mysterii  ?  (Dion.  Carth.  De 
sacram.  altar,  art.  15.) 


29.    The  Sacerdotal  Vestments.  281 

c)  The  cincture/  that  is,  the  girdle,  is  necessary  to  gather  up 
the  long  and  broad  alb,  that  it  may  be  fitted  closely  to  the  body.^  — 
The  cincture  should  be  tied  around  the  loins, ^  for  by  this  act  is  ex- 
pressed its  higher  and  symbolical  meaning,  which  is  evident  from 
the  prayer  recited  by  the  priest  while  tying  the  alb  about  the  body: 
"Gird  me,  O  Lord,  with  the  cincture  of  purity,  and  extinguish  in 
my  loins  the  fires  of  concupiscence,  that  the  virtue  of  continence  and 
chastity  may  abide  within  me."* 

To  gird  one's  self  or  the  loins  is  a  figurative  expression  often 
repeated  in  Holy  Scripture  (Luke  12,  15  —  Eph.  6,  14),  and  the 
saying  has  a  manifold  signification. 

Laborers,  warriors,  pilgrims  were  wont  to  gird  themselves  in 
order  to  gather  up  their  loose,  wide  garments  and  hold  them  securely. 
They  were  then  freer  in  their  movements,  more  at  ease  and,  con- 
sequently, the  better  prepared  for  labor, ^  battle  or  travel.  Now,  the 
Christian  life  is  justly  represented  as  a  time  of  labor,  of  combat,  of 
pilgrimage.  —  "The  life  of  man  upon  earth  is  a  warfare,  and  his 
days  are  like  the  days  of  a  hireling.  As  a  servant  longeth  for  the 
shade,  and  as  the  hireling  for  the  end  of  his  work"  (Job  7,  i — 2). 
The  Christian  is  "a  laborer  in  the  vineyard  of  the  Lord,  where  he 
must  bear  the  heat  and  burden  of  the  day,"  in  order  to  gain  an  eter- 
nal reward  (Matt.  20).  —  He  must,  therefore,  "as  a  good  soldier  of 
Christ  Jesus,  please  Him  to  whom  he  hath  engaged  himself,  and 
must  strive  for  the  mastery"  (2  Tim.  2,  4 — 5),  that  he  may  be  vic- 
torious over  Satan,  the  world  and  the  flesh.  —  Finally,  he  is  also 
upon  earth  as  "a  stranger  and  pilgrim"  (i  Peter  2,  11),  having  here 
no  permanent  abode,  but  traveling  onward  to  his  true,  eternal  home 
in  the  next  world.  A  frivolous,  distracted  and  worldly  mind  is  as 
great  an  encumbrance  to  the  Christian  laborer,  combatant  and 
pilgrim,   as  would  be  to  the  earthly  a  loose  and  wide  garment ; 


1  In  Holy  Scripture  and  in  ecclesiastical  language  the  words  cingulum  — 
balteus  —  zona  (^dovt])  are  employed  without  distinction  to  designate  a  girth  or 
girdle,  fastened  around  the  waist  in  order  to  hold  together  flowing  garments, 
thereby  facilitating  movement  and  activity. 

2  Alba  sine  zona  vel  cingulo  commode  et  decenter  gestari  nequit,  unde  ritua- 
les  scriptores  etiam  vetustissimi  zonam  cum  alba  et  amictu  inseparabili  recensione 
conjunxerunt  (De  Saussay,  P.  1,  1.  3,  c.  6). 

3  Exhinc  cingulo  cingitur,  quod  in  Lege  balteus,  apud  Graecos  zona  dicitur. 
Per  cingulum,  quod  circa  lumbos  praecingitur  et,  alba  ne  diffluat  et  gressum  im- 
pediat,  adstringitur,  mentis  custodia  accipitur,  qua  luxuria  restringitur  CHonor. 
August.  Gemma  animae  1.  1,  c.  203). 

^  Praecinge  me,  Domine,  cingulo  puritatis,  et  extingue  in  lumbis  meis  humo- 
rem  libidinis:  ut  maneat  in  me  virtus  continentiae  et  castitatis.  —  Cingulum  puri- 
tatis  :=  grant  me  the  grace  and  virtue  of  crushing  all  carnal  emotions,  symbolized 
by  the  girdle,  that  is,  by  girding  the  loins,  so  as  to  maintain  purity  of  heart,  that 
is,  to  preserve  it  inviolate. 

^  Cinctio  opera  significat:  tunc  enim  se  quisque  cingit,  cum  operaturus  est. 
(S.  August.  Enarr.  in  Ps.  92,  n.  3). 


282  II.  Liturgical  and  Ascetical  Part. 

therefore,  as  St.  Peter  says,  the  Christian  must  "have  the  loins  of 
his  mind  girt  up"  (i  Peter  i,  13),^  that  is,  he  must  recollect  him- 
self and  keep  safeguarded  all  the  faculties  of  his  mind  for  the  busi- 
ness and  combat  of  salvation,  to  enable  him  also  to  persevere  in  his 
painful  and  dangerous  pilgrimage  through  this  vale  of  tears  to  his 
true  country  in  heaven.  To  gird  one's  self  means,  therefore,  to  arm 
one's  self ;  the  girding  of  the  loins  {praecinctio  lumhorum)  is  a  sign 
of  preparation  and  readiness  for  combat,  as  much  as  of  manly  strength. 

In  as  far  as  the  loins  are  considered  as  the  principal  seat  of 
sexual  desires,  the  girding  of  them  symbolizes  especially  the  sub- 
jugation of  the  flesh  by  mortification  and  self-denial.  For  precisely 
in  the  crucifixion  of  the  rebellious  flesh,  in  the  bridling  of  the  sen- 
sual appetites,  the  spiritual  vigor  and  manliness  of  the  Christian 
laborer,  combatant  and  pilgrim  are  proved  in  the  most  striking 
manner.  —  As  a  stranger  and  pilgrim,  whose  true  home  is  with  his 
Father  in  heaven,  the  Christian  must  lead  a  heavenly  life  on  earth; 
he  must  not  suffer  himself  to  be  immersed  in  the  base  things  of  an 
earthly  life,  nor  be  taken  up  with  worldly  gratification  and  enjoy- 
ments, but  he  must  with  all  his  energy  resist  the  seductive  allure- 
ments of  earthly  desires  and  passions,  in  order  to  preserve  the  robe 
of  innocence  undefiled.  The  fervent  Christian  unceasingly  mortifies 
his  sensual  inclinations,  ever  walks  on  with  loins  girded  and  with 
his  lamp  burning,  sober  and  watchful,  in  dread  of  the  reckoning  to 
come  and  in  expectation  of  the  blessed  hope  at  the  coming  of  the 
Lord  (Tit.  2,  12 — 13). 

The  cincture,  therefore,  enjoins  upon  the  priest  the  same  virtue 
for  which  the  Church  prays  in  a  Lenten  hymn:  "Let  us  tame  our 
body  by  abstemiousness,  that  our  heart  may  turn  aside  from  the 
things  that  foment  evil  desires,  and  may  remain  undefiled  by  sin.^' 
Clothed  in  a  white  garment  and  girt  about  the  loins  does  the  priest 
stand  at  the  altar;  for  he  is  to  "serve  the  Lord  with  a  chaste  body 
and  please  Him  with  a  clean  heart.."  Virginal  chastity  is  the  most 
precious  pearl,  the  brightest  jewel  in  the  crown  of  sacerdotal  virtues.'^ 
Nothing  equals  in  value  and  dignity  a  pure  soul  resplendent  with  the 

^  Lumbi  menlis  sunt  voluntas  seu  affectus  et  iutellectus,  ex  quibus  procedunt 
cogitationes  malae  et  desideria  prava.  Lumbi  vero  carnis  sunt,  ex  quibus  prodeunt 
carnales  concupiscentiae  et  opera  impudica:  et  utrique  lumbi  sunt  praecingendi, 
i.  e.  coarctandi  ab  illicitis  cogitationibus  et  operibus.  Cinctorium  primoruni  est 
divinae  legis  tneditatio  assidua,  quae  fit  per  studium  sacrae  Scripturae;  cinctorium 
secundorum  est  justitia,  quae  fit  per  rigorem  disciplinae  :  et  ita  per  priniuni  fluxus 
cogitationum  et  desideriorum  inutilium  reprimitur  in  mente;  per  secundum  fluxus 
concupiscentiarum  carnalium  et  operum  restriugitur  in  carne  (Ludolph.  de  Saxon. 
Vita  I.  Chr.  P.  2,  c.  47,  n.  1). 

2  Cingulum  jam  a  primis  temporibus  in  Ecclesiam  induxit  necesstias,  aurum 
dein  et  gemmas  addidit  relif^io.  Ita  enim  sacras  zonas  anticjuitus  fuisse  exornatas 
deprehendimus  (Krazer  Sect.  Ill,  art.  H,  cap.  2,  §  167).  —  As  formerly  the  girdle 
was  frequently  handsomely  made  and  decorated,  it  served  as  an  ornament.  Herein 
is  found  a  symbolical  allusion  to  the  beauty  of  virginal  purity. 


29.   The  Sacerdotal  Vestments.  283 

iDrilliancy  of  chastity. ^  Such  a  soul  is  an  object  of  delight  to  heaven 
and  earth;  God  and  His  holy  angels  look  down  on  it  with  joy.  The 
chaste,  pure  heart  is  resplendent  in  the  brightness  of  the  Son  of  God, 
rivalling  the  azure  of  heaven  and  the  light  of  the  stars,  it  is  fertile 
in  holy  thoughts,  sentiments  and  affections;  it  dwells  in  the  beauty 
of  peace,  in  the  tabernacles  of  confidence  and  in  wealthy  rest  (Isa. 
32,  18).  Holy  purity  is  not  only  the  brilliant,  spotless  virtue  of  the 
soul,  but,  moreover,  the  ornament  of  the  body;  for  it  ennobles  and 
transforms  this  earthly  covering  of  flesh  with  supernatural  and  heav- 
enly perfume.  It  is,  therefore,  the  most  beautiful  adornment  of  the 
priestly  heart,  which  should  be  all  aglow  with  the  fire  of  divine  love. 
It  is  for  a  virginally  pure  priesthood  to  offer  the  all-pure  Sacrifice 
of  the  virginal  body  of  Jesus  Christ;  "the  Host  exhaling  the  per- 
fume of  virginal  holiness'^  (hostia  virgineo  fragrans  odore  —  Seer, 
infest.  S.  Cathar.  Senen.)  should  also  be  consecrated  and  offered, 
handled  and  distributed  by  pure  virginal  hands.  —  The  delicate  and 
heavenly  blossom  of  purity  of  heart  can  be  preserved  untarnished 
only  amid  the  thorns  of  mortification  and  the  renunciation  of  the 
world. ^  The  priest  who  would  walk  unsullied  through  the  dusty 
path  of  this  life,  must  ever  have  his  loins  girt,  that  is,  he  must^live 
in  holy  austerity  and  sobriety,  in  humble  watchfulness  and  caution, 
and  in  constant  recollection  and  devotion.  For  this  he  gathers  the 
requisite  supernatural  strength  at  the  altar;  for  the  offering  of  the 
Eucharistic  Sacrifice  not  merely  obliges  him  to  a  pure,  mortified 
life,  but,  at  the  same  time,  gives  birth  to  and  nourishes  within  him 
a  life  dead  to  this  world.  The  Sacrifice  of  the  Altar  is  holy  and 
sanctifying,  — therefore,  it  is  the  consolation,  the  joy  and  the  strength 
of  the  devout  priest.  Daily  is  granted  him  the  inestimable  grace  of 
being  refreshed  with  the  wheat  of  the  elect  and  of  drinking  the  wine 
that  springeth  forth  virgins  (Zach.  9,  17).^ 

1  Omnis  ponderatio  non  est  digna  contiuentis  animae  (Eccli.  26,  20).  —  O 
quarn  pulchra  est  casta  generatio  cum  claritate  !     (Sapient.  4,  1.) 

2  The  purity  of  the  body,  this  precious  fruit  of  holy  baptism  and  of  the  Sacra- 
ment of  the  Altar,  is  the  object  of  many  and  ardent  petitions,  which  the  Church — 
especially  in  the  h^^mns  of  the  Office  —  puts  into  the  mouth  of  the  priest ;  for  ex- 
ample :  Absint  faces  libidinis ;  ne  foeda  sit  vel  lubrica  compago  nostri  corporis ; 
ne  corpus  adstet  sordidum  ;  discedat  omne  lubricum,  phantasma  noctis  exsulet ; 
sit  pura  nobis  castitas  ;  motus  pravos  atterat ;  aufer  calorem  noxium  ;  carnis  terat 
superbiam  ;  castique,  recti  ac  sobrii  vigilate  ;  ne  manus  oculive  peccent  lubrici,  ne 
noxa  corpus  inquinet. 

3  Ulterius  pergit  cinguli  hujus  significatio,  quod  etiam  colligat  et  contineat 
partes  Albae  superfluas,  ne  per  terram  trahatur  aut  ministerium  impediat.  Et  hoc 
nomine  significat  prudentem  et  cautam  mortificationem  non  solum  in  illicitis,  sed 
etiam  in  Ileitis,  cum  non  suut  ei,  quod  tunc  fit,  accommodata.  Sanctitas  euim  est 
sicut  Alba  adeo  louga  et  lata,  ut  complectatur  varia  genera  cogitationum,  affec- 
tuum  et  curarum,  et  quidem  bonarum  et  sanctarum.  At  cogitatioues  et  curae,  quae 
in  alio  tempore  et  loco  bonae  sunt,  non  semper  sunt  aptae  in  altari  et  tempore 
Missae.  Quare  opus  est,  illas  praecingere  et  colligere,  ne  impediant.  Tempus 
€nim  illud  destinatum  est  ad  orandum,  et  sacrificandum,  non  autem  ad  studendum, 


284  //.  Liturgical  and  Ascetical  Part. 

d)  The  maniple  1  became  gradually  since  tlie  tenth  century  an 
ecclesiastical  vestment,  which,  corresponding  in  material  and  color 
to  the  stole  and  chasuble,  is  worn  on  the  left^  arm.  In  the  middle 
part  of  the  maniple  there  must  be  a  cross,  which  is  to  be  kissed  when 
vesting  and  unvesting;  it  also  has  usually  a  cross  at  each  end.  The 
maniple  is  at  present  the  distinctive  garment  worn  in  divine  service 
by  the  subdeacon,^  wdio  has  to  cleanse  the  consecrated  vessels,  wash 
the  sacred  linens  and  minister  at  the  Holy  Sacrifice. 

The  mystical  meaning  of  the  maniple  may  be  taken  from  some 
liturgical  texts.  In  putting  it  on  before  Mass,  the  priest  says:  ^'May 
I  be  worthy  to  bear  the  maniple  of  weeping  and  sorrow,  that  with 
exultation  I  may  receive  the  reward  of  labor. ' '  *  The  bishop  presents 
the  maniple  to  the  newly  ordained  subdeacon  with  the  words:  "Re- 
ceive the  maniple,  by  which  the  fruit  of  good  works  is  designated."^ 


concionaiidum  aut  negotium  aliud  agendum,  quod  extra  ilium  locum  et  tempus 
asset  licitum  (De  Poute  1.  c). 

1  The  name  manipulus  (from  manus  and  pleo,  therefore,  properly  a  handful, 
a  bundle)  came  into  general  use  only  since  the  eleventh  century,  while  previously 
other  designations  were  more  in  vogue,  for  example:  mantile  =  a  linen  cloth, 
which  was  actually  used  for  wiping  the  hands  after  meals,  or  often  served  also  as 
a  napkin  placed  before  the  breast  at  table ;  mappula  =  a  small  apron  ;  sudarium 
=  a  towel  or  handkerchief;  fanon  (fanulus)  =  cloth,  little  cloth,  in  the  dictionaries 
of  the  Middle  Age  =  hantfan,  hantvan.  —  These  names  express  the  original  form 
and  use  of  the  maniple.  In  the  beginning  it  was  not  an  ornament  for  wear,  but  a 
small  linen  cloth  for  wiping  and  cleansing  the  face  and  hands.  —  Quartuni  mappula 
s.  mantile  sacerdotis  indumentum  est,  quod  vulgo  phanonem  vocant,  quod  ab  hoc 
eorum  tunc  manibus  tenetur,  quando  niissae  officium  agitur,  ut  paratos  ad  minis- 
teriuin  mensae  Domini  populus  conspiciat  (Raban,  Maur.  De  Cleric,  instit.  c.  18). — 
Mappulae  in  sinistra  manu  ferendae  (Ord.  Rom.  VI,  n.  1).  —  The  fourth  article  of 
the  vestments  is  called  the  manipula  or  phanon,  that  is,  a  handkerchief  which  is 
placed  on  the  left  arm  (Tewtsch  Rational,  Kap.  2,  n.  5). 

2  According  to  the  liturgists  of  the  Middle  Age,  the  maniple  symbolizes  the 
penance  and  sweat  of  the  present  life,  represented  by  the  left  side,  namely,  the  left 
arm.  —  The  real  and  natural  reason  for  the  constant  practice  of  wearing  the  man- 
iple on  the  left  arm,  is  in  order  that  the  right  arm  and  the  right  hand  may  remain 
free  and  undisturbed  in  the  performance  of  their  functions. 

3  As  the  alb,  so  likewise  the  maniple  was  formerly  worn  by  all  clerics  and 
even  by  unordained  monks  (in  choir).  Quamdiu  nianijnilus  sudarii  vel  mappulae 
loco  fuit,  tribui  necessario  dchuit  omnibus,  qui  all^a  induti  suam  Ecclesiae  operam 
exhibebant.  Ast  ubi  singnlare  ornamentum  evasit  manipulus,  tunc  Subdiaconis  ut 
specialis  nota  in  eorum  ordinatione  quibusdam  in  Ecclesiis  fuit  data,  aliis  antique 
mori  insistentibus  (Krazer  Sect.  Ill,  disquis.  3,  c.  1,  §  211). 

^  Merear,  Domine,  portare  'manipulum  Jlctus  et  doloris,  ut  cum  exsultatione 
recipiam  mercedem  laboris.  The  bishop  prays:  Merear,'  precor  Domine,  manipu- 
lum portare  m^niQ  Jlebiliy  ut  cum  exsultatione  portionem  accipiam  cum  justis. 

*  Accipe  manipulum,  per  quern  dcsignantnr /r/^r///.?  bonorum  opcruiii  (Pontific. 
Rom.  De  ordin.  Subd.)-  Dejione  manipulum,  quia  \Mtr  fyuctus  bonorum  opcrum^ 
quos  designat,  non  expugnasti  spirituales  insidias  inimici  (Pontific.  Rom.  Degrad. 
ab  ordin.  Subd.).  • 


29.   The  Sacerdotal  Vestments.  285 

The  symbolical  meaning  of  the  maniple  here  alluded  to  is  probably 
based  on  the  circumstance,  that  originally  it  served  the  celebrant  to 
wipe  off  perspiration  and  tears  during  the  celebration  of  ]\Iass,  but 
sprang  principally  from  a  passage  in  the  Psalms,  in  which  the  word 
''^mcuilpalus^''  is  mentioned  in  the  sense  of  a  sheaf  of  wheat. — "They 
that  sow  in  tears  shall  reap  in  joy.  Going  they  went  and  wept, 
casting  their  seed;  but  coming  they  shall  come  with  joy  fulness, 
carrying  their  sheaves  {manipulos  suos).^'''^  Consequently,  the 
maniple  symbolizes,  on  the  one  hand,  penitential  tears  and  grief, 
the  toil  and  hardships  of  sowing,  the  suffering  and  the  combating, 
the  work  and  labors  of  this  perishable  life;  on  the  other,  the  fruit  of 
good  works  and  sheaves  full  of  merit,  as  well  as  the  abundant  har- 
vest of  happiness  and  joy,  of  peace  and  rest  reaped  in  eternity.  The 
thoroughly  Christian  life  and  still  more  the  thoroughly  priestly  life 
is  here  below  in  exile  and  "upon  the  banks  of  the  rivers  of  Babylon" 
principally  in  "labor  and  sorrow"  (Fs.  136,  i;  89,  10);  and  though 
weeping  must  go  on  to  the  evening  of  life,  yet  on  the  morning  of 
eternity  joy  and  gladness  will  break  forth.  "Thou  hast  turned  for 
me  my  mourning  into  joy,  thou  hast  cut  my  sack-cloth,  and  hast 
compassed  me  with  gladness"  (Ps.  29,  12);  "for  that  which  is  at 
present  momentary  and  light  of  our  tribulation,  worketh  for  us  above 
measure  exceedingly  an  eternal  weight  of  glory"  (2  Cor.  4,  17).  — 
The  wail  of  sorrow  in  sowing  will  give  place  to  the  sounds  of  the 
harvest-songs  of  joy.  "He  who  soweth  in  blessings,  shall  also  reap 
of  blessings"  (2  Cor.  9,  6).  Therefore,  be  indefatigable  in  sowing 
the  good  seed,  scatter  abroad  the  seed  of  good  works,  —  works  of 
love,  of  penance,  of  piety,  of  spiritual  and  corporal  mercy,  —  sow 
this  seed  amid  sweat  and  tears,  in  storm  and  showers,  in  rain  and 
cold  :  for  behold  !    the  day  will  soon  come,  when  the  ears  will  be 


1  Qui  seminant  hi  lacrimis,  i.  e.  qui  modo  in  luctu  poenitentiae  seu  lacrimis 
devotionis  se  ipsos  exerceut,  qui  temporales  delectationes  coutemnuut  et  corde 
contrito  et  humiliato  Deo  ministrant,  isti  in  exsultatione  metent  bona  gratiae  in 
praesenti  et  fructum  gloriae  in  futuro:  "bonorum  enim  laborum  gloriosus  est  fruc- 
tus"  (Sap.  3,  15).  Porro  quinque  sunt  genera  lacrimarum :  primae  lacrimae  sunt 
pro  indulgentia  propriae  culpae  et  bae  mundant  a  sorde  peccati ;  secundae  sunt  pro 
timore  futuri  judicii  et  gebennae  et  istae  refrigerant  ab  ardore  concupiscentiae  re- 
trahuntque  ab  omni  iniquitate  ;  tertiae  sunt  pro  incolatu  praesentis  exsilii,  quae 
potant  animam  sitientem ;  quartae  pro  defectibus  proximorum  et  istae  impinguant 
plangentem ;  quintae  sunt  pro  desiderio  patriae,  quae  animam  omni  bono  fecun- 
dant.  —  Euntes  electi  Dei  per  viam  vitae  praesentis  ibant  per  viam  mandatorum 
Altissimi  et  flebant  mittentes  semina  sua,  h.  e.  opera  meritoria  facientes:  quae 
opera  dicta  sunt  semina,  quoniam  sicut  ex  semine  nascitur  fructus,  sic  ex  operibus 
bonis  oritur  fructus  vitae  aeternae,  infusio  consolationis  divinae.  Mittunt  igitur 
semina  sua,  i.  e.  opera  bona  ante  se  mittunt,  cumulum  meritorum  colligunt  quem 
in  Cliristo  abscondunt  (Matth.  6,  20;  Gal.  6,  9;.  Veiiientes  autem  ad  Chrisli  tribu- 
nal venient  aim  exsultatione,  h.  e.  cum  secura  et  laeta  conscientia,  portantes  ma- 
nipulos suos,  i.  e.  opera  virtuosa  quae  collegerunt:  "Opera  enim  illorum  sequuntur 
illos"  (Apoc.  14,  13).     Dion.  Carthus.  in  Ps.  125,  5—6. 


286  II.  Liturgical  and  Ascetical  Part. 

ripe,  the  sheaves  be  full  and  garnered  in  the  granaries  of  the  Heav- 
enly Father;  the  day  that  knows  no  evening,  the  day  of  the  most 
gladsome,  blessed  harvest  jubilation,  the  unspeakably  bright  day  of 
eternity,  that  shines  on  the  saints  in  imperishable  splendor  !  Then 
the  Lord  will  wipe  away  all  tears;  and  mourning  and  crying  and 
sorrow  shall  be  no  more  (Apoc.  21,  4).  Thus  the  manijDle  is  a  sym- 
bolical expression  of  that  exalted  truth  which  the  Lord  expressed  in 
the  words:  "Blessed  are  they  that  mourn;  for  they  shall  be  com- 
forted"  (Matt.  5,  5). 

Since  the  maniple  denotes  "weeping  and  sorrow",  it  is  used  in 
Holy  Mass,  where  the  Sacrifice  of  the  Cross  is  renewed  and  where 
the  sufferings  and  the  cruel  and  bitter  death  of  Jesus  Christ  are  re-« 
presented;  as  a  rule,  it  is  not  worn  outside  of  the  Mass,  because  no 
sorrow  can  compare  with  the  sorrow  which  Christ  endured  on  the 
Cross,  a  sorrow  which  should  penetrate  our  hearts  during  Holy 
Mass.  ^ 

At  the  altar  the  priest  should  be  filled  and  penetrated  with 
sorrow  and  compunction,  with  regret  for  his  own  sins  and  those 
of  others,  with  grief  for  the  tribulations  of  the  Church,  for  the 
loss  of  so  many  souls,  and  with  sympathy  for  the  passion  of 
Christ ;  thence  he  should  daily  draw  strength  to  persevere  in 
the  labors  and  trials  of  life,  to  bear  with  cheerfulness  all  the 
hardships  of  his  vocation,  to  overcome  all  difficulties  and  obstacles 
in  the  practice  of  good  works,  so  that  he  may  once  attain  the  reward 


1  So  long  as  the  broad  chasuble  covered  the  entire  body  and  also  the  arms  of 
the  celebrant,  the  mappula  was  put  on  last  of  all  the  vestments,  after  the  chasuble 
had  been  rolled  up  above  the  arms  (Cfr.  Ord.  Rom.  I,  II,  III;.  —  Ad  extremiitn 
sacerdos  fanonem  in  sinistrum  brachium  ponit,  qui  et  mappula  et  sudarium  voca- 
tur,  per  quod  olUn  sudor  et  narium  sordes  extergebantur.  Per  hoc  poenitentia  iu- 
telligitur,  qua  quotidian!  excessus  labes  extergitur.  Hoc  in  sinistro  brachio  gesta- 
tur,  quia  in  praesenti  tempore  tautum  vita  nostra  poenitentia  emundatur  (Honor. 
Augustod.  Gemma  anim.  1.  1,  c.  208).  —  Of  this  ancient  practice  the  present  rubric 
of  the  Missal  reminds  us,  which  accords  to  the  bishop  celebrating  (except  at  Re- 
quiem Masses)  the  distinction  of  putting  the  maniple  on  with  greater  solemnity  at 
the  altar  —  after  the  absolutio  in  the  preparatory  prayers.  There  is  in  this  action 
also  a  symbolical  admonition  to  the  bishop  to  be  a  guiding-light  to  his  whole  flock 
by  his  apostolic  labors,  sufferings  and  combats.  —  Priests  and  levites  wear  the 
maniple  out  of  Mass  by  way  of  exception  ;  for  example,  at  functions  on  Good  Fri- 
day (but  not  at  the  uncovering  and  adoration  of  the  Cross)  and  on  Holy  Saturday. 
According  to  a  general  rule,  the  ministri  sacri  wear  the  maniple  whenever  they 
sing  the  Kpistle  or  Gospel,  for  instance,  at  the  blessing  of  the  palms,  —  the  deacon 
wears  it  at  the  blessing  of  bells.  To  the  priest  applies  the  rubric  :  Dum  Celebrans 
utitur  pluviali,  sonper  deponit  manipulum  (Ru1)r.  gener.  ISIiss.  tit.  19,  4).  This 
rule,  however,  suffer^  an  exception,  when  the  blessing  of  the  Palms  takes  place 
without  ministri  sacri.  In  this  case  the  celebrant  wears  the  maniple  with  the  cope, 
but  only  until  after  the  reading  of  the  Gospel  at  this  blessing.  (Cfr.  Memoriale 
Rituum  Bened.  XIH.) 


29.   The  Sacerdotal  Vestments,  287 

of  eternal  joy.^  Of  this  tlie  maniple  reminds  and  admonishes 
him.'^ 

e)  The  Stole.  In  Holy  Scripture  and  universally  in  ancient 
times,  the  stole  signified  in  general  every  kind  of  dress,  every  outfit 
and  adornment  of  the  body  with  garments,  often  too,  in  a  limited 
sense,  a  magnificent,  costly  dress,  a  festal  robe,  a  splendid  raiment. 
Since  the  ninth  century  the  name  stola  has  been  gradually  restricted 
to  an  article  of  liturgical  vestment,  which  had  been  a  long  time  in 
use  previous  to  that  date  and  had  until  then  borne  the  name  of  Ora- 
rium.^  The  ecclesiastical  Orar'ium  was  originally  a  small  band,  a 
long  linen  strip,  which  was  loosely  suspended  from  the  left  shoulder; 
it  was  the  distinctive  badge  of  the  deacon,  who  served  at  the  Holy 
Table,  and  was  used  to  wipe  the  mouth  and  face.*  Already  in  the 
seventh  century  the  Orariiim,  worn  by  deacons,  priests  and  bishops 
—  but  in  different  ways,  —  had  only  a  symbolical  character;  hence 
it  began  to  be  made  of  precious  material  and  to  be  richly  adorned. 

At  the  present  time  the  stole  is  a  long  silk  strip,  as  wide  as  the 
hand,  adorned  at  each  end  and  in  the  middle  with  a  cross.  The  stole 
should  be  worn  onlv  bv  those  who  are  strictlv  members  of  the  hier- 
archy,  that  is,  by  deacons,  priests  and  bishops,^  and  then  only  in 
cases  in  which  the  rubrics  prescribe  its  use,  or  a  lawful  custom  sanc- 
tions or  at  least  tolerates  it.     Of  itself  the  stole  is  not  a  mark  of 


1  Post  vitam  istatn  brevissimam  boni  sacerdotes  a  Deo  gloriosissimam  sortien- 
tur  coronam,  iueffabilem  jucunditatem,  superplenam  meusuram,  mercedem  aeter- 
nam,  tarn  de  propriis  meritis,  quam  pro  meritis  gregis  sui  et  omnium,  quibus  bene 
agendi  causa  fueruut,  quorum  omnium  beatitudo  et  gloria  reduudabit  copiose  et 
gloriose  in  eos,  si  jam  debitum  sui  impleverint  officii.  Quemadmodum  enim  hi,  qui 
aliis  causa  perditiouis  sunt,  Christo  odibilissimi  exstant,  et  durissime  ac  terribilis- 
sime  recipientur,  judicabuntur  ac  damnabuutur  ab  eo,  ita  et  qui  aliis  sunt  causa 
conversiouis  ac  salutis,  amabilissimi  Christo  consistunt,  et  jucundissime  ac  bene- 
volentissime  suscipientur  ac  remunerabuntur  ab  ipso,  tanquam  veri  sui  vicarii,  cor- 
diales  amici  atque  cooperatores  idonei  (Dion.  Carthus.  De  vita  Curatorum  art.  68). 

2  Dicere  possumus,  manipulum  significare  virtutem  zeli,  h.  e.  tristitiam  et 
dolorem  de  peccatis  propriis  et  alienis,  in  quantum  honori  Dei  et  animarum  saluti 
adversantur,  cum  saucta  quadam  contra  ea  indignatione  et  ferventi  ea  disturbandi 
et  expellendi  desiderio.  Peccata  propria  dissolvuntur  lacrimis,  gemitibus  et  con- 
tritionis  actibus  et  poenitudiuis,  qui  disponunt  hominem  ad  hoc  sacrificium  digne 
offerendum.  Aliena  peccata  sunt  etiam  removenda,  orando  cum  lacrimis  et  sacri- 
ficium pro  eorum  remissione  offerendo  (De  Ponte  1.  c.  §  3). 

3  Quintum  (vestimentum)  est,  quod  Orarium  dicitur,  licet  hoc  quida^n  Stolam 
vocent  (Raban.  Maur.  [f  853]  De  institut.  Clericor.,  1.  1,  cap.  19). 

4  Orarium  is  more  correctly  derived  from  os  =  face,  mouth,  than  from  orare 
=  to  pray,  or  from  07a  =  a  border.  Mention  is  made  of  the  Orarium  as  a  church 
vestment  for  the  first  time  about  the  middle  of  the  fourth  century  in  the  Synod  of 
Laodicea.  Yet  it  remained  for  several  centuries  more  a  profane  garment.  (Cf. 
Prudent,  Peristephan.  I,  v.  86). 

5  After  the  example  of  the  Council  of  Laodicea  (in  the  fourth  century),  the  use 
of  the  stole  was  always  prohibited  to  clerics  in  Minor  Orders  (among  whom  origi- 
nally sub-deacons  were  also  included). 


288  //.  Liturgical  and  Ascetical  Part. 

ecclesiastical  jurisdiction,  but  a  sacred  decoration  to  be  worn  during 
certain  functions.^  It  is  principally  intended  to  be  worn  when  graces 
and  blessings  are  dispensed;  therefore,  it  is  used,  for  example,  at 
Mass,  as  well  as  at  all  functions  which  appertain  directly  to  the 
Eucharist,  the  source  of  every  grace  and  blessing,  in  administering 
the  Sacraments  and  in  performing  the  Sacramentals.  —  The  deacon, 
priest  and  bishop  wear  the  stole  each  in  a  peculiarly  different  way. 
The  deacon  places  it  over  the  left  shoulder  and  fastens  its  ends  to- 
gether under  the  right  arm.  When  the  priest  is  robed  in  the  alb,  he 
places  the  stole  around  his  neck  and  ties  it  with  the  cincture  in  the 
form  of  a  cross -^  on  his  breast;  but  if  he  wears  the  surplice,  the  stole 
is  allowed  to  hang  straight  down  on  both  sides. ^  The  bishop  who 
already  wears  a  cross  on  his  breast  (the  pectoral),  to  distinguish  him 
from  the  priest,  —  also  wears  the  two  ends  of  the  stole  hanging 
loosely  down  over  the  alb.* 

The  symbolical  meaning  of  the  stole  may  be  known  from  cer- 
tain ecclesiastical  prayers.  The  bishop  gives  to  the  newly  ordained 
deacon  the  stole  in  these  words:  '* Receive  this  shining  white  stole 
from  the  hand  of  God;  fulfil  your  ministry;  for  God  is  powerful  to 
increase  His  grace  in  you."^     While  the  bishop  places  the  two  parts 

1  Orarium,  quod  necessitas  induxit,  brevi  singulare  Episcoporum,  Presbyte- 
rorum  et  Diaconorum  evasit  orjianienttim,  dignitatis  et  jurisdictionis  syniboluniy 
coepitque  primo  coloribus  et  atiro  ornari,  deiii  non  amplius  ex  lino,  sed  ex  seidco 
aliaque  pretiosa  confici  materia  (Krazer  Sect.  Ill,  art.  6,  cap.  4,  §  173).  —  In  con- 
sequence of  this  view  the  stole  was  in  former  times  more  frequently  worn  as  a  mark 
of  spiritual  dignity  and  authority,  than  is  now  permitted.  According  to  the  present 
discipline  of  the  Church,  the  stole  may  not  be  worn  according  to  caprice  to  indicate 
in  the  wearer  the  habitual  possession  of  the  potestas  ordinis  vel  jurisdictionis,  but, 
as  a  rule,  it  is  intended  merely  to  signify  the  actual  use  of  this  power,  that  is,  to 
accompany  the  performance  of  certain  liturgical  functions.  (Cfr.  Bourbon,  Intro- 
duction aux  cerem.  rom.  p.  138 — 146.  —  De  Conny,  Des  usages  et  des  abus  en  ma- 
ti^re  de  ceremonies  chap.  6). 

2  S.  R.  C.  30.  Sept.  1679.  According  to  this  decree  the  right  end  of  the  stole 
must  be  placed  over  the  left  end.  —  A  Spanish  Synod  held  at  Braga  (675^  says: 
Signum  in  suo  pectore  praeparet  crucis. 

3  Diaconus  habet  stolam  in  sinistra  humero  in  signum,  quod  applicatur  in 
ministeritiin  in  ipsis  sacramentis;  sed  sacerdoti  in  utroque  humero  ponitur  stola, 
ut  osteiidatur  quod  ^\  plena  potestas  dispensandi  sacramenta  datur,  non  ut  ministro 
alterius  et  ideo  stola  descendit  usque  at  iuferiora  (Supplem,  q.  40,  a.  7). 

**  As  the  praecipuum  insigne  sacerdotii  the  stole  ever  adorned  the  recipients 
of  the  Sacrament  of  Holy  Order  (deacons,  priests,  bishops);  but  at  the  same  time 
in  order  to  indicate  the  varied  degree  of  sacramental  power  and  grace,  it  was  and 
is  at  ordination  placed  on  them  in  different  ways.  Till  about  the  twelfth  century 
the  stole  was  worn  by  the  deacon  over  the  dalmatic  and  across  the  left  shoulder, 
hanging  free  in  front  and  at  the  back,  as  with  the  Greeks  the  deacon  still  wears 
the  ojpdpiou.  In  the  twelfth  century  it  became  the  custom  to  lay  on  the  deacon  at 
his  ordination  first  the  stole  and  then  the  dalmatic.  —  Priests  and  bishops  have 
always  worn  the  stole  in  the  manner  now  in  use. 

^  Accipe  stolam  candidam  (=  radiant,  splendid  garment,  as  a  symbol  of  the 
sublime  service)  de  nianu  Dei:  adiniple  luiniste) iuin  tuuni ;  potens  euim  est  Deus, 


29.    The  Sacerdotal  ]^esiiiieiits.  289 

of  the  stole  in  the  form  of  a  cross  on  the  new  priest,  he  says:  "Take 
upon  you  the  yoke  of  the  Lord;  for  His  yoke  is  sweet  and  His  burden 
light. "^  When  vesting  for  INIass,  the  priest  puts  on  the  stole,  say- 
ing: "Give  me  anew,  O  Lord,  the  robe  of  immortality,  which  I  have 
lost  by  the  prevarication  of  our  first  parent,  and  although  I  am  un- 
worthy to  approach  Thy  Holy  Mysteries,  may  I  yet  merit  eternal 
joy. '^2 

In  comparing  the  aforesaid  texts,  we  find  that  the  stole  has  a 
twofold,  a  threefold  meaning.  Inasmuch  as  it  is  placed  around  the 
neck  and  rests  on  the  nape  of  the  neck,  it  symbolizes  the  yoke  and 
the  burden  of  the  service  of  the  sanctuarv:^  inasmuch  as  with  the 
ancients  it  was  a  special  garment  of  honor,  and  inasmuch  as  it  is 
now  with  us  a  sacred  ornament,  the  stole  represents  also  the  robe  of 
innocence*  required  for  the  worthy  administration  of  the  spiritual 
office,  as  well  as  that  garment  of  glory  with  which  the  good  and 
faithful  servant  will  be  clothed  by  the  Lord  as  an  eternal  reward.^ 

In  the  first  place,  the  stole  is  a  symbol  of  the  arduous,  but  at 
the  same  time  blessed  and  honorable,  ministr\'  exercised  in  the  sanc- 
tuary of  the  Lord.  The  ecclesiastical  administration  is  a  duty  to 
which  the  ordained  members  of  the  hierarchy  should  perseveringly 


ut  augeat  tibi  gratiatn  suam  (from  God  proceeds  the  office  as  also  the  fulness  of 
grace  for  the  office)  (De  ordinat.  Diaconi). 

^  Ko.ci'^Q  juguin  Domini:  jugum  enim  ejus  suave  est  et  onus  ejus  leve  (De 
ordin.  Presbyt.).  —  Sig7ium  Doini?ti  per  hanc  stolam  turpiter  abjecisti,  ideoque 
ipsani  a  te  amovemus,  quern  inhabilem  reddimus  ad  omne  sacerdotale  officium  ex- 
ercendum  (Degrad.  ab  ordin.  Presbyt.). 

2  Redde  mihi,  Domine,  stolam  itntnortalitatiSy  quam  perdidi  in  praevarica- 
tione  primi  parentis :  et  quamvis  indignus  accede  ad  tuum  sacrum  mysterium, 
merear  tamen  gaudium  sempiternum  (Miss.  Rom.). 

3  Deinde  (sacerdos)  circumdat  collum  suum  stola,  quae  et  orariufn  dicitur, 
per  quam  obedientia  Evangelii  iutellegitur.  Evangelium  quippe  est  suave  Domini 
jugum,  obedientia  vero  lorum ;  quasi  ergo  sacerdos  ad  jugum  Christi  loris  ligatur, 
dum  collum  ejus  stola  circumdatur  (Honor.  Augustod.  Gemma  anim.  1.  1,  c.  204). — 
Orarium,  i.  e.  stola,  dicitur  eo  quod  oratoribus,  i.  e.  praedicatoribus  concedatur. 
Admonet  ilium,  qui  illo  induitur,  ut  memor  sit,  sub  jugo  Christi,  quod  leve  et  suave 
est,  se  esse  constitutum  (Pseudo-Alcuin.  De  diviu.  offic.  c.  39). — The  Fourth  Synod 
of  Toledo  (633)  remarks,  that  the  deacon  must  wear  the  Orarium  on  the  left  shoul- 
der, propterea  quod  orat,  i.  e.  praedicat. 

^  Per  stolam  quoque  innocentia  exprimitur,  quae  in  primo  homine  amissa,  per 
vitulum.  saginatum  occisum  recipitur.  Beati  qui  hanc  stolam  a  criminum  labe  cus- 
todiunt  vel  maculatam  lacrimis  lavant,  quia  illorum  potestas  est  in  ligno  vitae,  — 
sc.  in  Christo  amissam  gloriam  possidebunt  (Honor.  Augustod.  1.  c,  c.  205).  — The 
stole  is  also  considered  as  a  symbol  of  innocence  at  the  degradation  of  deacons: 
Stolam candidam,  quam  acceperas  immaculatam  in  conspectu  Domini  perferendam, 
qui  non  sic  cognito  mysterio  exemplum  conversationis  tuae  fidelibus  praebuisti,  ut 
plebs  dicata  Christi  nomine  posset  exinde  imitationem  acquirere,  juste  a  te  amove- 
mus, omne  diaconatus  officium  tibi  prohibentes. 

^    Stola,  praesertim  Candida  et  splendida,  in  Scriptura  symbolum  est  gloriae, 
immortalitatis  ac  felicitatis  (Cornel,  a  Lapide  in  Apocal.  6,  11). 
18 


290  //.  Liturgical  and  Ascetical  Part. 

devote  tliemselves  in  order  to  promote  tlie  honor  of  God  and  the  wel- 
fare of  the  faithfnl.  This  service  of  the  Lord,  this  bnsy  life  spent 
in  the  care  of  sonls,  is  a  yoke  and  a  bnrden:  a  bnrden  which  wonld 
be  terrible  for  the  shonlders  of  angels  even,  a  bnrden  from  which  the 
very  saints  fled  in  dread  and  terror.  The  faithfnl  performance  of 
the  pastoral  ofhce,  the  preaching  of  the  word  of  God,  the  celebration 
and  dispensation  of  the  mysteries  of  salvation,  the  preservation  of 
discipline  and  good  morals  in  congregations,  the  training  and  direc- 
tion of  the  faithfnl,  especially  of  yonth,  in  the  way  of  salvation,  the 
care  of  the  poor  and  sick,  the  preventing  or  snppression  of  scandals 
and  dangers  from  the  flock  entrusted  to  one's  care  costs  much  labor 
and  hardship,  many  sufferings  and  combats,  many  exertions  and 
sacrifices  (jngum  Domini).  The  yoke,  that  is,  the  office  of  bishop 
and  of  priest,  is  heavier  than  the  ministry  of  the  deacon,  therefore, 
they  wear  the  stole  on  both  shoulders.  — But  the  sacerdotal  vocation, 
with  all  the  labors  and  responsibilities  attaching  to  the  life  of  a 
priest,  is  lightened  and  sweetened  by  the  mighty  grace  of  the  Lord 
(jngum  ejus  est  suave  et  onus  ejus  leve;  potens  enim  est  Dens,  lit 
augeat  tibi  gratiam  snam).  Whom  the  Lord  chooses  as  His  servant, 
him  He  helps  to  carry  the  burden;  for  a  precious,  a  full,  an  over- 
flowing measure  of  heavenly  grace  and  consolation,  the  great  and 
countless  graces  of  his  calling,  the  Lord  has  in  reserve  for  the  priest. 
He  that  has  a  vocation,  delights  in  and  loves  the  duties  of  his  min- 
istry; therefore,  it  is  not  an  oppressive  weight  for  him,  but  a  light 
and  sweet  burden,  which  he  joyfully  carries,  though  it  may  require 
on  his  part  much  bodily  exertion  and  many  spiritual  combats.  From 
the  bottom  of  his  heart  he  prays  with  the  Psalmist:  ^'Better,  O  Lord, 
is  one  day  in  Thy  courts  above  thousands"  in  the  world;  "rather 
would  I"  be  ''an  abject"  unknown  and  forgotten  in  the  world,  than 
amid  abundance  and  honors  "dwell  in  the  tabernacles  of  sinners." 
The  sufferings  of  the  priest  are  great,  but  equally  great,  yea,  fat 
greater,  are  his  joys.  For  as  the  good  priest  "abounds  in  the  suffer- 
ings of  Christ,  so  also  throucjh  Christ  does  his  comfort  abound."  — 
"I  am  filled  with  comfort;  I  exceedingly  abound  in  all  my  tribula- 
tion," he  says  with  the  Apostle  of  the  Gentiles.  —  The  service  of 
Christ  and  of  His  Church  is  not  only  the  greatest  joy,  but  also  the 
highest  honor  and  distinction  for  the  priest.  The  service  of  the  altar 
is  the  most  sublime  office,  it  is  the  summit  and  crown  of  all  dignities 
upon  earth.  Deo  serrire  rcgnare  est  —  "To  serve  God  is  to  reign" 
in  the  noblest  sense  of  the  word;  therefore,  the  glorious  martyr  St. 
Agatha  said  to  the  heathen  tyrant:  "The  service  of  Christ  is  the 
highest  nobility  and  consummate  freedom"  —  Siotinia  iugondtas 
ista  est,  in  qua  serritus  Christi  comproJxdnr.  Truly,  it  is  sweet  to 
serve  God,  despising  the  world  !  "It  is  a  great  honor,  a  great  glory 
to  serve  Thee,  O  Lord,  and  to  despise  all  things  for  Thee.  For  they 
who  willingly  subject  themselves  to  Thy  most  holy  service,  shall  have 
a  great  grace.  They  shall  find  the  most  sweet  consolation  of  the 
Holy  Gliost,  who  for  love  of  Thee  have  cast  away  all  carnal  delight. 


29.   The  Sacerdotal  Vestments.  291 

Tliey  shall  gain  great  freedom  of  mind,  wlio  for  Thy  name  enter 
upon  the  narrow  way  and  neglect  all  worldly  care.  O  pleasant  and 
delightfnl  service  of  God,  which  makes  a  man  trnly  free  and  holy  ! 
O  sacred  state  of  religions  bondage,  which  makes  men  eqnal  to 
angels,  pleasing  to  God,  terrible  to  the  devils,  and  commendable  to 
all  the  faithfnl  !  O  service  worthy  to  be  embraced  and  always  to 
be  wished  for,  which  leads  to  the  snpreme  good  and  procures  a  joy 
that  will  never  end  !'^     (Imit.  of  Christ.) 

The  stole  reminds  ns  also  of  the  garment  of  sanctity,^  in  which 
the  priest  should  serve  God  and  be  a  shining  light  to  men;  —  and 
also  of  the  garment  of  glory  which  will  eventually  be  his  in  reward 
of  his  fidelity  in  the  service  of  God.^  For  both  —  the  garment  of 
grace  as  well  as  that  of  glory  —  constitute  the  robe  of  immortality 
{stola  immortaUt(itis)^  which  Adam  forfeited  for  himself  and  his  de- 
scendants, but  wdiicli  now,  on  account  of  the  blood  and  merits  of 
Christ,  will  be  restored  by  God  to  His  humble,  obedient  servants. 
Though  the  priest  be  frail  and  wretched,  the  grace  of  God  renders 
him  capable  and  worthy  of  meriting  the  reward  of  eternal  haj^piness 
in  the  service  of  the  altar  and  in  dispensing  the  mysteries  of  Christ. 
How  pure  and  enlarged  must  be  the  heart,  how  blameless  and  un- 
selfish the  life  of  the  priest,  who  is  placed  so  high  on  the  candlestick, 
that  he  may  serve  as  a  model  of  all  that  is  good,  forcibly  combat  vice 
and  eloquently  proclaim  the  praises  of  virtue!  To  feed  the  entrusted 
flock  by  good  example  and  to  draw  them  to  Christ,  is  for  him  a  duty 
of  his  state  and  office.^  To  him  the  admonition  of  the  Apostle 
applies:  *'Be  thou  an  example  of  the  faithful,  in  word,  in  conversa- 
tion, in  charity,  in  faith,  in  chastity,'"^  and  in  all  things  show  thy- 
self an  example  of  good  works.  "^  The  priest  will  exercise  his 
sublime  and  perilous  office  with  so  much  the  greater  success  and 
blessings,  the  more  virtuoiis  he  is,  the  more  perfectly  he  walks  be- 
fore and  leads  the  faithful  in  the  way  of  holiness.  —  If  he  carefully 
preserves  until  death  the  robe  of  grace  and  holiness,  which  he  lost 

^  The  stola  prima  (Luke  15,  22),  that  is,  the  best  and  most  distinguished  gar- 
ment which  the  father  put  on  his  prodigal  son,  is  a  figure  of  sanctifying  grace. 

2  Sacerdos  Stolam  induens,  detersa  vitiorum  labe,  iunocentiae  decorem  sibi 
adesse  debere  praedicat,  quo  idoneus  efficiatur  tarn  sublimi  mysterio  rite  perficien- 
do,  ut  deinde  inveuiatur  dignus  aeternae  gloriae  stola  indui  cum  Sanctis  illis,  qui 
visi  sunt  ante  thronum  Dei  stare  amicti  stolis  albis,  cujus  stolae  gloriosae  demum 
obtinendae  haec  stola  sacerdotalis  symbolum  est  atque  nota  (Clichtoveus,  Elucida- 
tor.  ecclesiastic.  1.  3,  n.  13). 

3  Abundet  in  eo  totius  forma  virtutis,  auctoritas  modesta,  pudor  constans, 
innocentiae  puritas  et  spiritualis  observantia  disciplinae.  In  moribus  ejus  prae- 
cepta  tua  fulgeant,  ut  suae  castitatis  exemplo  imitationem  sanctam  plebs  acquirat 
(Pontif.  Rom.  De  ordin.  Diacou.).  —  Sit  odor  vitae  tuae  delectamentura  Ecclesiae 
Christi,  ut  praedicatione  atque  exemplo  aedifices  domum,  id  est,  familiam  Dei 
(Pontif.  Rom.  De  ordin.  Presbyt.). 

*  Exemplum  est  fidelium  in  verbo,  in  conversatioue,  in  caritate,  in  fide,  in 
castitate  (1  Tim.  4,  12). 

5     In  omnibus  teipsum  praebe  exemplum  bonorum  operum  (Tit.  2,  7). 


292  //.   Liturgical  and  Ascetical  Part. 

througii  Adam,  but  triuinpliantly  regained  through  Christ,  it  will  be 
to  him  a  pledge  of  a  blessed  and  glorious  immortality.  Great, 
greater  than  words  can  tell,  is  the  reward  laid  up  in  heaven  for  the 
zealous  shepherd  of  souls.  When  Christ,  the  Prince  of  Pastors,  shall 
appear  in  glory,  the  good  priest  "shall  receive  a  never-fading  crown 
of  righteousness"  (i  Peter  5,  4).  For  "then  they  that  are  enlight- 
ened shall  shine  as  the  brightness  of  the  firmament,  and  they  that 
instruct  many  to  justice,  as  stars  for  all  eternity.'^  From  the  highest 
heavens  our  glorified  Saviour  addresses  to  the  zealous  priest  in  the 
uiidst  of  his  sufferings  and  labors  these  consoling  words  :  "I  know 
thy  works  and  thy  labor  and  thy  patience  and  how  thou  canst  not 
bear  them  that  are  evil  .  .  .  and  hast  not  fainted.  —  Because  thou 
hast  kept  the  word  of  thy  patience,  I  will  also  keep  thee  from  the 
hour  of  temptation.  .  .  Behold,  I  come  quickly,  hold  fast  that  which 
thou  hast,  that  no  man  take  thy  crown.  He  that  shall  overcome, 
I  will  make  him  a  pillar  in  the  temple  of  my  God,  and  he  shall  go 
out  no  more,  and  I  will  write  upon  him  the  name  of  my  God.  — 
I  know  thy  tribulation  and  thy  poverty,  but  thou  art  rich.  .  .  Fear 
none  of  those  things  which  thou  shalt  suffer.  .  .  Be  thou  faith  fid 
unto  death,  and  I  will  give  thee  the  crown  of  life.''^  (Apoc.  2,  3; 

3,  10— 11;  2,  9— lo)- 

f)  The  principal  vestment  of  the  celebrant  is  the  chasuble  (ca- 
sukiy  planeta)}  Originally  the  chasuble  was  an  outer  garment 
which  fell  about  the  priest  and  completely  enveloped  him.  The 
chasuble  had  an  opening  in  the  middle  by  which  it  was  allowed  to 
come  down  on  the  shoulders.  As  these  cloak-  and  bell-shaped^ 
chasubles  had  much  about  them  which  was  inconvenient,  they  began 
in  the  eleventh  century  to  shorten  or  open  them  at  both  sides  for  a 
freer  use  of  the  arms,  and  this  alteration  gave  the  form  of  the  so- 
called  Gothic  chasubles,  which  were  still  common  in  the  sixteenth 
century.  Although  from  this  period  more  and  more  was  cut  away 
from  the  chasuble,   it  yet  remained  up  to  the  eighteenth  century 

1  This  vestment  had  its  origin  in  the  Roman  paenula  (Greek,  (paLvdXrjs,  (pe\6vrjs), 
It  was  a  circular,  closed  over-garment,  worn  especially  when  travelling,  as  well  as 
in  the  city  during  cold  and  inclement  weather.  In  the  first  ten  centuries  after 
Christ  it  is  frequently  mentioned  by  the  name  of  casula  and  planeta  as  a  garment 
of  ordinary  life.  These  two  names  designate  the  original  use  of  the  chasuble  : 
casula  (^  a  small  hut,  from  casa,  a  little  house)  refers  to  its  size  and  width,  — 
planeta,  m.  (TrXavTjTtjs  =  sidus  errans,  stella  erratica,  wandering  star)  to  its  move- 
ableness.  —  From  the  wide,  flowing  appearance  of  this  garment  two  historic  usages 
are  explained,  which  are  still  prescribed  by  the  rubrics  :  the  way  and  mode  of  tak- 
ing off  during  divine  service  the  planeta  plicata,  and  the  custom  at  the  Elevation 
(cum  ss.  vSacramentum  clevattw —  Cerem.  Kpisc.  1.  1,  c.  9,  n.  5;  —  1.  2,  c.  8,  n.  69) 
of  raising  up  a  little  the  edge  of  the  cliasul)le. 

2  Septimum  sacerdotale  indumentum  est,  quod  casulam  vocant ;  dicta  est 
autem  per  diminutionem  a  casa,  eo  (juod  totum  hominem  tegat  quasi  minor  casa, 
hanc  Graeci  planetam,  ir\avr]TT}v ,  vocant  (because  the  border,  so  to  speak,  trails 
about).  Haec  supremum  omnium  indumcntorum  est,  et  cetera  omnia  interius  per 
suum  rauuimem  tegit  et  servat  (Raban.  Maur.  De  Instit.  Cleric.  1.  1,  c.  21). 


29.   The  Sacerdotal  Vestments.  293 

tolerably  long  and  fnll  of  folds,  but  alas  !  since  that  time  tlie  vest- 
ment has  been  replaced  by  a  chasuble  of  still  shorter  and  less  grace- 
ful pattern.  ^ 

The  symbolical  meaning  of  the  chasuble  may  be  known  from 
the  formula  of  ordination  and  from  the  Missal.  When  the  bishop 
places  the  folded  chasuble  on  the  back  of  the  newly  ordained  priest, 
he  says :  "Receive  the  priestly  garment,  by  which  love  is  under- 
stood; for  God  is  powerful  to  increase  in  you  charity  and  a  perfect 
work."  2  Afterward,  when  fully  unfolding  the  chasuble,  he  says: 
"With  the  garment  of  innocence  may  the  Lord  clothe  thee."^  — 
When  putting  on  the  vestment,  the  priest  says:  "O  Lord,  Thou  who 
hast  said:  'My  yoke  is  sweet  and  My  burden  light,'  grant  that  I  may 
carry  this  yoke  and  burden  in  such  a  manner  as  to  obtain  Thy  grace. '  '* 

As  the  chasuble  is  the  principal  vestment  of  the  priest,-^  it  should 
be  sufficiently  wide  and  large  to  cover  and  protect  all  his  other  ap- 
parel; it  should,  moreover,  be  made  of  precious  material  and  be 
suitably  ornamented,  for  thereby  it  is  fitted  symbolically  to  express 
holy  love.^  Divine  love,  or  charity,  is  the  most  excellent,  the  first, 
the  greatest  and  the  most  precious  of  all  the  virtues.  As  a  queen 
she  reigns  supreme  over  all  the  other  virtues  by  her  sublimity,  dig- 
nity and  majesty.  She  is  the  mother,  the  soul  and  the  life  of  the 
remaining  virtues,  to  which  she  imparts  true  value  and  higher  con- 
secration; for  without  it  no  virtue  and  no  virtuous  deed  is  merito- 
rious for  heaven  and  eternity.  All  other  gifts  and  privileges  are  of 
no  avail  to  man,  if  this  one  —  namely,  charity  —  be  wanting  (i  Cor. 
13,  I — 4).  Charity  renders  fruitful,  ennobles,  beautifies  and  trans- 
forms the  entire  religious  and  moral  life  of  man.  "Charity  never 
falleth  away"  —  Caritas  mmquam  excidit  (i  Cor.  13,  8).  Faith 
gives  place  to  vision,  hope  is  absorbed  in  possession  and  enjoyment, 


1  Cf.  Archiv  fiir  christliche  Kunst,  Jahrg.  1888  uud  1891. 

2  Accipe  vestem  sacerdotalem,  per  quam  caritas  intelligitur:  potens  est  enim 
Deus,  ut  augeat  tibi  caritatem  et  opus  perfectum  (Pontif.  Rom.  De  ordin.  Presbyt.). 
—  Veste  sacerdotali  caritatem  sigiiante  te  merito  exspoliamus,  quia  ipsam  et  omnem 
innocentiatn  exuisti  (Pontif.  Rom.  Degrad.  ab  ordin.  Presbyt.). 

^    Stola  innocentiae  induat  te  Dominus  (Pontif.  Rom.  De  ordin.  Presbyt.). 

^  Domine,  qui  dixisti : ///^?/m  meum  suave  est,  et  07ius  meum  leve:  fac,  ut 
istud  portare  sic  valeam,  quod  consequar  tuam  gratiam  (Miss.  Rom.). 

5  Although  the  chasuble  was  formerly  a  common  robe  (generale  indumentum 
[AmaL]  —  communis  vestis  [Ivo  Carnot.]  )  of  the  clerics,  still  for  many  centuries 
it  has  been  regarded  in  a  special  sense  as  vestis  sacerdotalis  (Pontif.  Rom.),  and  as 
a  vestment  intended  exclusiveh'  for  the  Holy  Sacrifice,  since  the  priest  at  his  ordi- 
nation is  solemnly  invested  therewith,  and  it  is  to  be  worn  only  at  the  altar. 

^  Casula,  quae  ultima  est  vestium  magisque  splendida  ac  pretiosa  et  reliquas 
tegit,  significat  virtutem  caritatis,  quae  reliquis  virtutibus  est  excelsior,  quibus  et 
honorem  affert,  eas  defendit  ac  protegit,  comitando  eas  in  earum  actionibus,  ut 
perfectae  sint.  *'Caritas  enim,  ut  ait  Apostolus  (1  Cor.  13,  7),  omnia  credit,  omnia 
sperat,  omnia  sustinet,"  et  ad  omnia  valet,  ita  ut  sine  ea  res  omnes  sint  imperfec- 
tae,  cum  ea  autem  suam  omnes  habeant  perfectionem  (De  Ponte  1.  c.  §  4). 


294  //.  Liturgical  and  Ascetical  Part. 

love  alone  remains,  bnt  in  its  highest  perfection  and  transformation. ^ 
Charity  is  the  bond  of  perfection  :  it  inchides  all  the  virtnes,  it  is 
fnll  of  mercy,  benignity,  hnmility,  modesty,  patience  (Col.  3,  12 — 
14),  it  is  kind,  it  beareth  all  things,  believeth  all  things,  endnreth 
all  things  (i  Cor.  13,  4 — 7). 

The  two  parts  of  the  vestment  may  more  particularly  signify 
the  love  of  God  and  the  neighbor,  which  are  one  and  the  same  virtue. 
The  priest  is  the  representative  of  the  love  of  Christ  —  vlcanus 
amoris  Christi.  IMagnanimous,  self-sacrificing,  self-forgetting  char- 
ity constitutes  the  good  shepherd.  Tender  and  strong  love  is  the 
very  soul  of  apostolic  labors,  the  very  nerve-centre  of  all  priestly 
activity.  Ardent  love  of  Christ  and  of  the  neighbor  is  the  source  of 
zeal  for  souls. ^  The  zealous  priest  lives  entirely  for  his  neighbor, 
because  he  belongs  entirely  to  the  Crucified.  Totiis  est  proxlmi^ 
quia  totiis  est  Crucifixi,  To  serve  God  and  to  sacrifice  one's  self 
for  God,  to  do  good  to  one's  neighbor  and  to  devote  one's  self  to 
him  —  such  is  the  vocation  of  the  priest.  To  become  a  holocaust 
of  love  in  the  service  of  God  and  for  the  salvation  of  men  is  assured- 
ly difficult  and  painful  to  nature;  therefore,  the  genuine  life  of  a 
priest  is  and  ever  will  be  a  yoke  and  a  burden.^  But  divine  grace 
and  love  help  to  make  this  yoke  easy  and  this  burden  light.*  Love 
is  something  great;  it  is,  in  fact,  the  only  great  good,  for  love  alone 
can  make  every  burden  light  and  accepts  with  equanimity  all  the 
vicissitudes  of  life.  It  alone  carries  every  burden  without  being 
burdened;  it  alone  makes  all  that  is  bitter  sweet  and  pleasant  to  the 
taste. '^  Amor  levefacit  omne  onerosiim^  et  omne  amariim  chtlce  efficit. 
He  that  loves  God  flies  to  his  end,  hastens  forward  with  a  joyful 
heart,  for  he  is  free  and  does  not  allow  himself  to  be  kept  back  by 


^  Caritas  non  evacuatur  per  gloriae  perfectionem,  sed  eadem  numero  manet 
(S.  Thorn.  1,  2,  q.  67,  a.  6). 

2  Dicendum,  quod  zelus  ex  iiitensione  amoris  provenit  (S.  Thorn.  1,  2, 
q.  28,  a.  4). 

3  Because  the  vestment  also  covered  the  shoulders,  it  answered  (like  the  stole) 
as  a  symbol  of  the  juguin  Domini  —  and  as  such  was  often  ornamented  with  the 
cross,  either  on  the  back  or  in  front,  or  (like  the  so-called  Borromeo-chasuble) 
both  in  front  and  at  the  back  at  the  same  time. 

"^  Ultimum  indumentum  est  casula  seu  planeta,  quae  ex  omnium  sententia 
caritatem  significat,  quae  cunctis  virtutibus  supereniinet,  easque  protegit  et  illus- 
trat.  .  .  Tanien  ut  constat  ex  oratione  quae  dicitur,  cum  casula  induitur,  etiam 
juguin  Domini  significat,  sed  diversa  fortasse  ratione ;  nam  stola  significat  jugum 
Christi,  planeta  y/^.;?'/^;«  amoris:  ilia  patientiam  et  fortitudineni,  quae  ad  jugum 
illud  ferendum  necessaria  est,  haec  vero  suavitatein  et  dulcedinein  jugi  hujus, 
quae  ex  caritate  provenit,  significat  (vSuarez  1.  c.  n.  4). 

^  Omnia  Jiunt  facilia  caritatiy  cui  uni  Christi  sarcina  levis  est  (Matth.  11,  30) 
—  aut  ea  una  est  sarcina  ipsa  quae  levis  est.  Secundum  hoc  dictum  est:  "Kt  prae- 
cepta  ejus  gravia  non  sunt"  (1  Joann.  5,  3),  ut  cui  gravia  sunt,  consideret,  non  po- 
tuissedivinitus  dici  "gravia  non  sunt,"  nisi  quia  potest  esse  cordis  affectus  cui 
gravia  non  sunt,  et  petat  quo  destituitur,  ut  impleat  (juod  jubetur  (S.  Aug.  De 
natura  et  gratia  c.  69,  n.  83). 


29.   The  Sacerdotal  Vestments.  295 

anything  whatever.  Love  feels  no  burden,  it  regards  no  difficulty. 
By  the  unction  of  grace  crosses  lose  their  severity  and  thorns  their 
points.  To  the  priest  great  and  efficacious  graces  are  abundantly 
imparted  by  God,  who  increases  His  love  in  His  servant  and  (through 
love)  the  perfect  work  {potens  est  enim  Bens^  nt  auqeat  tlhi  cmita- 
tem  et  oims perfediim).  Now,  in  order  to  make  his  ministry  pleas- 
ing to  God  and  to  obtain  fulness  of  grace,  he  must  bear  the  yoke  and 
burden  of  the  Lord  with  love,  that  is,  if  not  with  sweet  facility,  at 
least  with  patience  and  perseverance.  He  implores  the  divine  as- 
sistance to  this  effect,  when  putting  on  the  chasuble  before  IMass 
(/rtc,  id  istucl  —  sc.  jugiun  et  onus  —  portare  sic  valeani,  quod 
consequar  tiiam  gratiam).  — ■  The  love  of  the  neighbor,  represented 
by  the  back  of  the  chasuble,  the  priest  must  exercise  chiefly  in  ad- 
ministering the  Sacrament  of  Penance;  but  in  order  to  purify  others 
from  sin  and  reconcile  them  with  God,  he  should  be  pure  himself, 
confirmed  in  virtue  and  by  his  holiness  of  life  be  pleasing  to  God. 
Therefore,  at  the  ordination  the  bishop,  after  imparting  to  him  the 
power  of  forgiving  sins,  and  when  unfolding  the  chasuble  until  then 
folded  on  his  back,  prays  that  the  Lord  may  clothe  him  with  the 
garment  of  innocence  and  purity  (Stola  innocentlae  induat  te 
Dominus). 

The  chasuble  is  worn  during  the  Sacrifice  of  the  Mass :  on  the 
altar  is  the  furnace  of  celestial  love,  there  it  is  that  the  Lord  en- 
kindles the  divine  fire  upon  earth,  that  at  least  some  sparks  of  divine 
love  may  penetrate  our  cold  hearts  and  inflame  them  with  its  ardor. 
Here  it  was  that  the  heart  of  a  St.  Philip  Neri  glowed  so  strongly, 
that  he  frequently  broke  out  into  the  words  :  *'If  Thou,  O  God,  who 
art  so  loving  and  so  amiable,  wouldst  be  loved  by  us,  why  then  didst 
Thou  give  us  but  one  heart,  and  that  one  so  small  ?^*  Here  in  the 
furnace  of  love  the  .priest  should  daily  dip  his  whole  life,  his  actions 
and  sufferings,  his  hopes  and  struggles,  that  they  all  may  be  borne 
and  animated  by  the  spirit  of  charity.  Then  will  he  exclaim  with 
St.  Francis  de  Sales:  "O  God,  what  a  sweet  and  honorable  labor  for 
me  it  is  to  serve  souls  !'* 

The  color  of  the  vestment  varies  according  to  the  times ;  for 
love  impels  to  the  performance  of  manifold  acts  and  affections  of 
virtue.-^     It  is  full  of  invention  and,  as  far  as  possible,  it  endeavors 

^  Quemadmodum  casula  inter  reliqua  ornamenta  singularem  exigit  colorem, 
unum  ex  quinque  juxta  diversitatem  temporis  .  .  .  ita  caritas  varies  induit  affectus, 
nunc  laetitiae  et  gaudii  ob  Dei  magnalia,  et  gratitudinis  propter  ejus  beneficia  ; 
nunc  patientiae  et  fortitudinis,  ut  se  ad  martvria  niagnosque  labores  offerat ;  nunc 
heroicos  exercet  actus  spei,  turn  cum  orat,  turn  cum  egregium  aliquod  facinus  ag- 
greditur  aut  se  in  aliqua  videt  pressura  constitutam ;  nunc  exercet  actus  fidei,  ex 
se  quidem  obscures,  sed  illustrates  amore  supplente  cognitionis  defectum  ;  ac  deni- 
que  affectus  exercet  tristitiae  et  fletus  propter  sua  peccata  et  miserias  aut  etiani 
aliena,  aut  propter  adversa,  quae  ejus  dilectus  est  in  passione  perpessus,  aut  prop- 
ter exsilium,  quo  detinetur,  optans  ilium  in  sua  gloria  videre.  Hac  affectuum 
varietate  potest  ac  merito  debet  exornare  se  sacerdos  diversis  temporibus,  ut  suum 
digne  offerat  sacrificium  (De  Ponte  1.  c). 


296  II.  Liturgical  and  Ascetical  Part. 

to  have  one  become  all  to  all,  to  save  all  and  gain  them  to  Christ 
(i  Cor.  9,  22);  it  rejoices  with  them  that  rejoice  and  weeps  with 
them  that  weep  (Rom.  12,  15). 

4.  The  priest  ascends  the  altar  to  perform  by  offering  the 
Eucharistic  Sacrifice  the  most  divine  and  sublime  function,  to  ac- 
complish the  grandest  and  most  awful  mystery,  to  exercise  in  the 
most  perfect  manner  the  office  of  mediator  between  God  and  man,  to 
give  to  God,  as  a  representative  of  Christ  and  a  servant  of  the  Church, 
the  greatest  glory,  as  well  as  to  procure  for  man  the  most  abundant 
blessings.  The  sacred  vestments  with  which  he  is  then  attired  cause 
him  to  appear  exteriorly  before  the  eyes  of  all  in  all  his  dignity,  in 
his  sublime  and  divine  calling.  At  the  same  time  the  precious  and 
mystical  vestments  admonish  him,  with  what  great  virtues  his  soul 
should  be  adorned,  with  what  heavenly  thoughts,  sentiments  and 
affections  his  heart  should  be  possessed,  how  far  he  should  soar  by 
his  holiness  above  the  faithful,  in  order  that  he  may  as  worthily  as 
possible  offer  the  Divine  Victim  to  the  IMost  Higli.^  This  spiritual 
adornment  should  never  be  wanting  to  the  priest  at  the  altar,  in  order 
that  his  interior  and  exterior  may  harmonize,  please  God  and  edify 
men. 2  *'Take  heed  to  thyself,  and  see  what  kind  of  ministry  has 
been  delivered  to  thee  by  the  imposition  of  the  bishop's  hands.  Lo! 
thou  art  made  a  priest,  and  art  consecrated  to  say  Mass:  see  now, 
that  in  due  time  thou  faithfully  and  devoutly  ofier  up  sacrifice  to 
God,  and  that  thou  behave  thyself  in  such  manner  as  to  be  without 
reproof.  TJioii  hust  not  lightened  thj)  hnrtlien^  hut  art  now  hound 
tcith  a  stricter  hand  of  discipUne^  and  art  ohJiqed  to  a  greater  perjec- 
tion  of  sanctity.  The  priest  ought  to  be  adorned  with  all  virtues, 
and  to  give  example  of  a  good  life  to  others.  His  conversation 
should  not  be  with  the  vulgar  and  common  ways  of  men,  but  with 
the  angels  in  heaven,  or  with  perfect  men  upon  earth.  The  priest 
clad  in  his  sacred  vestments  is  Christ's  vice-gerent,  to  pray  to  God 
for  himself  and  for  all  the  people,  in  a  suppliant  and  humble  man- 
ner. He  has  before  him  and  behind  him  the  sign  of  the  Cross  of  the 
Lord,  that  he  may  always  remember  the  passion  of  Christ.     He  bears 


1  Omnis  ornatus  exterior  sacerdotum  significat,  qualis  debeat  interior  esse 
ejus  ornatus,  quamque  prae  populo  eminere  et  effulgere  eum  oporteat  (Cornel,  a 
Lapide  in  Exod.  28,  43).  —  Vestes,  quibus  corpus  exterius  decoratur,  sunt  virtutes, 
quibus  interius  homo  perornatur  (Honor.  Augustod.  Gemma  anim.  1.  1,  c.  198). 

2  Rn  quantarum  virtutum  vestis  ipsa  sacerdotalis  indicium  est!  Quam  dives 
igitur  etit,  quam  pulcher,  quam  splendidus,  quam  gratus  et  acceptus  oculis  divinae 
majestatis,  si  hac  adornatus  panoplia  sacerdos  rem  divinam  acturus  ad  aUare 
accedit!  Dum  antistes'mysticas  vestes  benedicit,  eas  inter  orandum  appellat  "in- 
signia sacerdotalis  gloriae"  .  .  .  Licet  ad  revcrentiam  divinis  mysteriis  sacrificio- 
que  simul  et  sacerdotio  conciliandam  voluerit  Dens,  ut  tanto  cum  externi  etiam 
ornatus  decore  procedat  sacerdos  ad  coelestis  munerisdispensationem,  tamen  sacer 
hie  apparatus,  ornatus  monimentum  est,  panopliae  scil.  virtutum,  quibus  aUari  se 
sistens  sacerdos  praeditus  esse  debet :  hoc  ejus  verum  decus  est,  honor  singularis> 
perfecta  gloria  et  perennis  corona  (Du  Saussay  P.  1,  1.  6,  c.  15). 


30.   The  Liturgical  Colors.  297 

the  cross  before  him  in  his  vestment,  that  he  may  diligently  behold 
the  footsteps  of  Christ,  and  fervently  endeavor  to  follow  them.  He 
is  marked  with  a  cross  behind,  that  he  mildly  suffer,  for  God's  sake, 
whatsoever  adversities  may  befall  him  from  others.  He  wears  the 
cross  before  him,  that  he  may  bewail  his  own  sins;  and  behind  him, 
that  through  compassion  he  may  lament  the  sins  of  others,  and 
know  that  he  is  placed,  as  it  were,  a  mediator  between  God  and  the 
sinner.  Neither  ought  he  to  cease  from  prayer  and  the  holy  obla- 
tion, till  he  be  favored  with  the  grace  and  mercy  which  he  implores. 
When  the  priest  celebrates,  he  honors  God,  he  rejoices  the  angels, 
he  edifies  the  Church,  he  helps  the  living,  he  obtains  rest  for  the 
dead,  and  makes  himself  partaker  of  all  that  is  good'*  (Imit.  of 
Christ,  1.  4,  c.  5). 

30.     The  Liturgical  Colors. 

I.  As  in  the  Old,  so  also  in  the  New  Law  there  are  different 
liturgical  colors  which  impart  to  the  vestments  not  only  splendor, 
beauty  and  variety,  but  also  a  religious  symbolical  meaning.  The 
rich,  deep  symbolism  of  the  colors  was  the  determining  reason,  why 
the  Church  selected  and  prescribed  various  colors  for  the  different 
feasts  and  seasons,  as  well  as  for  special  functions  of  the  holy  year.^ 
Until  the  Middle  Age  the  white  color  was,  if  not  exclusively,  yet 
constantly  used  for  religious  feasts  and  as  a  symbol  of  joy.  In  the 
twelfth  century  the  practice  of  using  different  colors  was  already 
pretty  well  developed ;2  but  not  until  the  epoch  of  the  newly  revised 
edition  of  the  Missal  in  the  sixteenth  century  w^as  the  selection  of 
the  liturgical  colors  finally  determined  and  settled.  The  five  colors 
prescribed  by  the  Church  in  her  liturgy,  to  the  exclusion  of  all  other 
colors,^  are  the  following:  white,  red,  green,  purple  and  black. "^  — 

^  Paramenia  Altaris,  Celebrantis  et  Ministrorum  debent  esse  coloris  convenien- 
tis  Officio  et  Missae  diei,  secundum  usum  Romanae  Ecclesiae  (Missal.  Rom.  Ruhr, 
gener.  tit.  18,  n.  1).  —  Non  licet  in  Missae  celebratione  aliisque  ecclesiasticis  func- 
tionibus  adhibere  paramenta  etiam  pretiosa,  quae  non  correspondeant  coloribus  a 
rubrica  praescriptis  (S.  R.  C.  19.  Dec.  1829).  —  Servetur  strictim  rubrica  quoad 
colorem  paramentorum  (S.  R.  C.  12.  Nov.  1831). 

2  Innocent  III.  (1198 — 1216)  counts,  according  to  the  variety  of  feasts  and 
days,  four  principal  colors  (white,  red,  green,  black);  the  later  fifth  color,  that  is, 
violet,  is  regarded  by  him  as  secondary  to  black.  Quattuor  sunt  principales  colo- 
res,  quibus  secundum  proprietates  dierum  sacras  vestes  Ecclesia  Romana  distinguit: 
albus,  rubeus,  niger  et  viridis.  Ad  hos  quattuor  ceteri  referuntur :  ad  rubeum  colo- 
rem coccineus  (scarlet;,  ad  nigrum  violaceus,  ad  viridem  croceus  (saffron).  De 
sacr.  alt.  myst.  1.  1,  c.  65.  —  In  Durandus  (Ration.  1.  3,  c.  18)  violet  appears  already 
in  general  use.  — The  Fourteenth  Roman  Ordo,  which  is  of  the  fourteenth  century, 
contains  also  these  words :  Sancta  Romana  Ecclesia  quiuque  coloribus  utitur  in 
sacris  vestibus,  videlicet,  albo,  rubeo,  viridi,  violaceo  et  nigro.  Quidain  autem 
duos  hos  ultinios  pro  uno  repiitant  (c.  49). 

^  On  the  Sundays  Gaudete  (in  Advent)  and  Laetare  (in  Lent)  the  vestments 
used  in  the  Missa  solemnis  should  be  "rose-colored"  (coloris  rosacei),  in  order  to 
enhance  the  solemnity  and  express  joy  by  means  of  this  lighter  violet,  which  is  so 
close  to  the  red.     Cfr.  Cerem.  Episc.  1.  2,  c.  13.  20. 

^    Ecclesia  quinque  coloribus  uti  consuevit :  albo,   rubeo,  viridi,  violaceo  et 


298  //.  Liturgical  and  Ascetical  Part, 

Yellow  (co/or /7r^r 2^5)  and  cerulean  blue  {color  caernlens)  are  posi- 
tively forbidden.^  Gold  colored  vestments  {pdramenta  coloris  anrel) 
are  also  excluded  from  the  use  of  the  Church;  but  vestments  com- 
posed entirely  or  for  the  most  part  of  real  gold  cloth  {paramenia  re- 
vera  ex  aura  maxima  ex  parte  contexta)  may  be  tolerated  or  permitted 
to  take  the  place  of  white,  red  and  green  vestments.  —  The  Church 
has,  moreover,  ex^^ressed  her  disapproval  of  so  combining  colors  in 
one  and  the  same  vestment,  that  one  principal  or  fundamental  color 
{color prlmar ins  et  praedombmns)  is  scarcely  or  not  at  all  recogniz- 
able.^ Likewise  the  indiscriminate  use  for  two  colors  of  double- 
colored  vestments  is  interdicted,  for  example,  a  wdiite  chasuble  with 
a  red  cross,  to  answer  for  a  red  as  well  as  for  a  white  vestment;  such 
different  colored  vestments  are  tolerated  for  one  color  only,  to  be  so 
decided  upon,  that  the  middle  part  of  the  vestment  is  to  be  regarded 
merely  as  ornamental.^  —  Finally,  the  use  of  purple  instead  of  black 
is  forbidden  in  Masses  of  Requiem.*  —  Consequently,  in  order  to 
preserve  the  sacred  symbolism  of  color,  the  Church  has  always  de- 
clared against  confounding,  as  also  against  combining,  the  liturgical 
colors. 

2.  * 'Simple  light  unfolds  its  beams  in  an  extraordinary  variety 
of  hue,  inasmuch  as  it  admits  of  the  most  varied  degrees  of  intensity 
and  attenuation,  and  is  refracted  into  an  incalculable  number  of 
colors."^  Colors  are  produced  by  the  varied  refraction  of  the  rays 
of  light,  and,  like  light  itself,  stand  in  an  intimate  and  mysterious 
relation  to  the  inner  spiritual  life  of  man.  Light  and  color,  among 
all  material  things,  are  the  nearest  related  to  the  spiritual.  *'The 
sentiments  awakened  in  us  by  the  particular  colors  are  similar  to  the 
contrasts  between  light  and  darkness.  The  bright  vivid  colors  act 
by  inciting  and  rejoicing  us,  while  the  dark,  sombre  colors  depress 
the  spirits  and  produce  the  effect  of  darkness.''  The  colors  are  not 
only  symbols  of  different  mysteries,  truths,  thoughts,  feelings,  sen- 
timents, but  they  also  exert  a  more  or  less  powerful  influence  over 

nigro  CMissal.  Rom.  Ruhr.  gerx.  tit.  18,  n.  1).  —  White  and  red  are  the  only  real 
festal  colors,  and  are  intended  for  the  different  feasts;  while  green  and  violet,  as 
a  rule,  are  used  only  on  Sundays  and  week-daA'S,  and  black  is  intended  for  the 
Good  Friday  services,  and  is  used  also  in  the  liturgy  for  the  departed. 

^  In  some  dioceses  in  Spain  it  is  permitted,  or  rather  obligatory,  in  virtue  of 
a  special  papal  privilege,  to  use  sky-blue  vestments  at  all  the  Masses  of  the  Im- 
maculate Conception,  whether  of  the  feast  itself,  or  votive  (S.  R.  C.  12.  Febr.  1884). 

2    S.  R.  C.  23.  Sept.  1837  ad  dub.  8,  n.  2. 

2  In  chasubles  of  this  descri])tion  uniformity  of  color  is  wanting,  wherefore 
they  are  not  approved  ;  their  use  (in  poorer  churches)  can  at  most  be  tolerated  only 
until  they  are  worn  out. 

^  Missae  defunctorum  celebrandae  sunt  omnino  in  paramentis  nigris  adeo  ut 
violacea  adhiberi  nequeant,  nisi  in  casu,  quo  die  2.  Novt-mbris  SS.  Kucliar.  sacra- 
mentum  publicae  fidclium  adorationi  sit  expositum  pro  solemni  Oratioue  40  Hora- 
rum,  prout  cautum  est  in  Decreto  sacrae  hujus  Congregationis  diet  16.  Septembris 
anni  1801  (Decret.  Urbis  et  Orbis  S.  R.  C.  27.  Jun.  1868). 

^    Berthold,  Das  Naturschone  S.  28. 


30.   The  Liturgical  Colors.  299 

the  understanding  and  mind,  on  the  life  of  the  soul  and  heart.  Now, 
this  universally  known  and  acknowledged  fact  is  employed  by  the 
Church,  inasmuch  as  she  makes  use  of  the  symbolism  of  colors  in 
her  liturgy  for  her  exalted  and  holy  purposes,  for  carrying  out  her 
divine  service.^ 

The  Church  possesses  in  her  bosom  an  inexhaustible,  fertile  life 
of  faith  and  grace;  this  interior  life  she  would  reveal  exteriorly  by 
the  variety  and  splendor  of  the  liturgical  colors,  so  as  to  produce  and 
nourish  in  the  hearts  of  the  faithful  heavenly  thoughts  and  represen- 
tations, holy  affections  and  resolutions.  Yea,  inexhaustibly  rich  and 
manifold  is  the  life  of  the  Church.  **As  in  the  material  world  out- 
side the  seasons  come  and  go,  so  also  the  Church  gathers  her  chil- 
dren around  her,  and  at  the  foot  of  the  altar  in  the  sanctuary  of  the 
immutable  One  she  lives  with  them  through  the  changing  seasons 
of  the  ecclesiastical  year.  In  the  beginning  of  the  ecclesiastical 
year,  she  prepares  the  hearts  of  the  faithful  for  the  approaching  ad- 
vent of  the  promised  Redeemer;  with  the  shepherds,  she  leads  her 
children  to  the  crib  in  the  stable,  there  to  celebrate  at  the  holy  hour 
of  midnight  the  merciful  birth  of  our  Saviour  amid  the  hymns  of  the 
angels  (Luke  2,  14).  She  celebrates  the  feast  of  the  Circumcision 
of  the  Redeemer,  in  whom  all  prophecy  is  fulfilled.  With  her  chil- 
dren she  accompanies  to  Bethlehem  the  Wise  INIen  guided  by  the 
star  from  the  East,  there  to  adore,  to  make  offerings  to,  and  to  kneel 
before  the  acknowledged  God-man  and  King  of  the  world  (Matt.  2, 
11).  She  follows  the  Divine  Saviour  in  His  flight  into  Egypt  and 
on  His  return  therefrom;  and  later  on,  in  His  public  life,  she  accom- 
panies her  Lord  and  Master  in  His  journeyings,  as  He  preaches  His 
divine  doctrine;  and  from  Sunday  to  Sunday,  she  is  a  witness  of  His 
teachings  and  miracles,  as  though  He  were  visible  on  earth  with  us. 
On  Palm  Sunday,  she  solemnly  enters  Jerusalem  with  Him,  strew- 
ing His  way  with  green  branches  and  chanting  Hosannas  to  Him 
(Mark  11,  8 — 10).  Along  with  Him  she  celebrates  His  last  supper 
in  the  midst  of  His  Apostles;  she  accompanies  Him  in  His  sorrow- 
ful journey  to  the  Garden  of  Gethsemani,  to  His  unjust  judges  and 
persecutors,  and  on  His  last  journey  to  Golgotha;  there  she  sees  Him 
expire  on  the  cross,  bowing  His  head;  and  she  follows  Him  in 
mourning  to  the  sepulchre  where  friends  have  buried  Him.  After 
three  days  she  celebrates  with  joyful  Alleluja  the  Christian  vernal 
feast,  the  glorious  Resurrection  of  the  Lord;  she  follows  Him  risen 
from  the  dead  to  the  Mount  of  Olives,  whence  forty  days  after  He 
ascends  gloriously  into  heaven  in  the  presence  of  His  disciples;  she 
awaits  with  His  faithful  ones  the  descent  of  the  Holy  Ghost  and  His 
bountiful  outpouring  of  grace  and  blessing  for  the  founding  of  the 
infant  Church;  on  Trinity  Sunday  she  attests  her  faith  in  the  fimda- 
mental  doctrine  of  her  religion,  the  belief  in  the  Ever  Blessed  Trin- 
ity, God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost;  and  the 


1    Colorum  varietas  adspectabilis  quandam  animo  injicit  mysterii  celebrandi 
praesensionetn,  quae  pietatem  excitet  foveatque  plurimum  (Guyet,  Heortol.  1.  3,  c.29). 


300  //.  Liturgical  and  Ascetical  Part* 

feast  of  Corpus  Cliristi,  the  feast  confessing  His  living  presence  in 
tiie  Most  Holy  Sacrament  of  the  Altar,  she  makes  resplendent  with 
solemn  procession  and  with  all  the  grandeur  and  magnificence  that 
the  approaching  summer  enables  her  to  display.  In  addition  to  these 
festivals  of  the  Lord,  the  Church  also  celebrates  the  anniversary 
feasts  of  His  most  blessed  Mother,  from  her  Immaculate  Conception 
and  birth  to  her  glorious  Assumption  into  heaven,  as  days  commem- 
orative of  the  sublime  graces  which  she  herself  received  from  God 
and  w^hich  we  too  have  shared  and  received  through  her;  likewise 
she  commemorates  the  special  feasts  of  the  Apostles,  martyrs,  con- 
fessors and  virgins  and  of  all  His  saints,  in  remembrance  of  the 
triumphs  that  they,  by  their  heroic  combats,  have,  with  the  assist- 
ance of  His  grace,  achieved  in  life  and  death,  bequeathing  them  to 
us  in  many  moving  examples  for  our  imitation.  Finally,  when  in 
the  material  world  without  the  closing  autumn  season  robs  the 
forests  of  their  foliage,  and  dying  nature  sinks  into  the  icy  embrace 
of  winter,  the  Church  brings  to  an  end  the  Christian  year  in  her 
temples  with  the  feast  of  All  Souls,  the  commemorative  day  of  all 
those  who,  dying  in  the  Lord,  have  passed  out  from  the  Church 
militant  into  the  Church  suffering,  and  she  implores  the  Lord  with 
devout  supplication  to  grant  rest  unto  them,  and  that  He  receive 
them  into  the  Church  triumphant  to  enjoy  a  blessed  eternity  with 
Him.^  Thus  does  a  life  that  is  warm,  fresh  and  complete  pulsate 
in  the  heart  of  the  Church.  This  life  the  Church  seeks  to  inculcate 
on  all  her  children  during  the  course  of  the  ecclesiastical  year,  by 
means  of  her  liturgy.  This  is  the  object  of  the  varied  splendor  of 
the  colors  of  the  vestments,  with  which  she  has  adorned  the  bloom- 
ing wreath  of  her  holy  feasts  and  days;  for  the  liturgical  colors  have 
a  language  of  their  own,  by  which  they  point  out  the  spiritual,  the 
divine  and  the  eternal. 

3.  In  the  following  pages  we  shall  briefly  state  the  symbolical 
meaning  of  each  of  the  colors  the  Church  uses  at  the  altar. 

a)  White  is  the  color  of  light  and,  therefore,  symbolical  of  the 
lustre  and  glory  of  the  light,  that  is,  of  radiant  purity,  innocence 
and  holiness,  as  also  of  heavenly  joy,  bliss  and  transfiguration.  — 
White  is  the  ro])e  of  the  ba])tized,  who  in  the  laver  of  regeneration 
are  washed  from  the  blemish  of  every  sin;  this  robe  they  should 
wear  untarnished  and  unspotted  unto  the  judgment-seat  of  Jesus 
Christ,  in  order  that  they  may  be  adorned  with  tlie  radiant  garment 
of  glory.  —  To  those  who  in  the  combat  against  sin  persevere  vic- 
toriously to  the  end  of  life,  is  made  in  the  Apocalypse  (3,  5)  the 
promise  that  they  shall  be  clothed  in  white  garments,  that  is,  re- 
warded with  the  possession  of  the  eternal  happiness  and  the  glory  of 
heaven  —  Qui  vicerity  vestictur  vestimentis  albis,'^     In  the  radiant 

*     Geissel,  vSchriften  und  Reden  II,  387. 

2  Vestis  alba  sive  spleiidida  iiotat  caiidorem  et  splendorem  pjloriae  coelestis, 
ad  qiiam  anlielamus,  quatnque  ambiiiius  velut  ejus  caiididati,  ut  ilia  sein]ier  nostris 
oculis  et  menti  obversetur,  itaque  iueamus  vitatn  sauctain  et  coelestem  fCoruel.  a 
Lapide,  in  Eccles.  9,  8). 


30,   The  Liturgical  Colors.  301 

light  of  an  eternal  day  that  will  never  wane  shines  the  heavenly 
Jerusalem;  for  it  is  made  bright  with  the  splendor  of  God  and  that 
light  is  the  Lamb  (Apoc.  21,  23).  At  the  transfiguration  on  Mount 
Thabor,  the  face  of  Jesus  shone  out  bright  as  the  sun,  and  His  gar- 
ments became  white  and  shining  {vestitus  ejus  alhus  et  refulgens) 
as  the  sunlit  snow  (Matt.  17;  Luke  9).  Whenever  God's  angels 
have  appeared  to  mortals  here  below,  they  invariably  have  manifested 
themselves  clothed  in  bright  and  radiant  vesture  (Matt.  28,  3;  Luke 
2,  9);  the  multitude  of  the  elect  stand  before  the  throne  of  God  and 
the  Lamb  clothed  in  white  garments  (aniicti  stoUs  alliis  —  Apoc.  7, 
9).i  —  Many  of  the  saints  were  often  during  life  and  after  death 
seen  surrounded  with  a  heavenly  splendor.  Thus,  for  example,  it  is 
related  of  the  holy  Father  St.  Benedict,  that  his  mien  was  so  ami- 
able, his  deportment  so  angelic,  and  the  splendor  which  environed 
him  so  great,  that  one  would  have  supposed  he  was  not  a  being  liv- 
ing upon  earth,  but  in  heaven.  The  pale,  emaciated  face  of  St. 
Lidwina  shone  after  her  death  with  a  supermundane  brightness;  her 
whole  appearance  was  that  of  an  angel. 

Now,  at  the  celebration  of  the  Kucharistic  Sacrifice  *'the  Lord 
inclines  the  heavens  and  comes  down"  (incUnavit  coelos  et  descendlt 
—  Ps.  17,  10)  upon  the  altar  with  His  hosts,  with  all  His  love  and 
bounty,  with  all  His  treasures  and  graces,  in  order  to  make  a  heaven 
of  our  poor  earth;  the  celebration  of  this  celestial  Sacrifice  the  priest 
should  always  perform  with  angelic  purity  and  joyfulness.  And  in 
order  to  signify  this,  the  white  color  is  never  to  be  entirely  wanting 
at  the  altar,  some  parts  at  least  of  the  priestly  vestments  (the  amice 
and  alb)  must  always  be  white. ^  Omni  tempore  sint  vestimenta  tua 
Candida  (Ecclus.  9,  8).  At  certain  times,  for  particular  reasons, 
the  entire  robing  of  the  priest  and  chalice  must  be  white.  This  is 
generally  prescribed  on  those  feasts  and  days  when  the  characteristics 
of  heavenly  purity,  joy  and  glory  are  to  be  prominently  represented 
and  expressed. 

Thus  all  the  joyful  and  glorious  mysteries  of  our  Lord  and  Sav- 
iour Jesus  Christ  are  celebrated  in  white  festive  colors;  for  what 
other  color  would  be  more  appropriate,  for  example,  for  Christmas, 
for  Epiphany,  Easter,  the  Ascension,  Corpus  Christi  ?  The  Church 
celebrates  at  midnight  the  birth  of  our  Divine  Redeemer,  on  holy 
Christmas  night.  This  blessed  night  is  brighter  than  the  brightest 
day,  for  it  knows  no  obscurity,  no  darkness,  no  sorrow,  no  tribula- 
tion. It  floods  the  world  with  a  stream  of  light  and  joy;  it  is  replete 
with  joy  above  all  other  feasts,  since  in  addition  to  its  Heavenly 

1  Stola  alba  Sanctorum  significat  1)  conscientiae  puritatem,  castitatem  et 
candorem ;  2)  inde  consequentem  serenitatem,  hilaritatem  et  laetitiam ;  3)  felicita- 
tem  et  gloriam  (Cornel,  a  Lapide  1.  c). 

2  Ideo  ministri  Christi  vel  Ecclesiae  in  albis  vestibus  ministrant,  quia  Angeli, 
aeterni  Regis  ministri,  in  albis  apparebaut.  Per  albas  itaque  vestes  admoneutur, 
lit  Angelos  Dei  ministros  per  castitatis  munditiam  in  Christi  servitio  imitentur 
(Honor.  Augustod.  Gemma  anim.  1.  1,  c.  198). 


302  //.  Liturgical  and  Ascetical  Part. 

Gift,  it  brings  intimate  and  heartfelt  joy  to  every  household,  a  joy 
which,  like  a  pleasant  odor,  refreshes  the  heart.  —  On  the  Feast  of 
the  Epiphany  we  are  reminded  of  that  wonderful  star,  which  "in 
beauty  and  brilliancy  surpassed  the  sun,"  and  which  shone  brightly 
into  the  hearts  of  the  Wise  Men,  filling  them  with  extraordinary 
joy.  For  us  also  this  beautiful  feast  is  a  day  of  rejoicing.  Since 
here  below  in  the  luminous  obscurity  of  faith  we  know  God,  we  pray 
in  the  celebration  of  this  feast  for  the  grace  to  be  led  in  the  next 
life  to  the  clear  and  blessed  vision  of  His  eternal  glory.  —  Easter  is 
radiant  with  the  glory  of  the  Risen  Saviour.  At  no  other  time  of 
the  ecclesiastical  year  do  the  church  bells  ring  out  so  solemnly,  does 
the  singing  sound  more  joyous;  and  the  AUeluja  is  never-ending; 
the  house  of  God  is  resplendent  with  the  most  beautiful  decorations, 
and  the  priests  ascend  the  altar,  clad  in  the  most  festal  vestments. 
Upon  all  who  were  permitted  to  see  the  Risen  Lord,  there  was 
poured  forth  a  stream  of  cheerfulness  and  happiness,  of  peace  and 
consolation.  Therefore,  we  also  sincerely  unite  in  joy  over  this  great 
honor  of  our  Lord.  —  The  Ascension  is  likewise  a  day  of  rejoicing 
and  triumph.^  Ascendit  Deiis  in  juhilo  (Ps.  46,  6).  This  day  is 
the  close  of  the  Lord's  earthly  pilgrimage;  a  bright  cloud  conceals 
Him  from  the  gaze  of  the  Apostles,  as  triumphant  "He  mounteth 
above  the  heaven  of  heavens'*  (ascendit  super  coelum  coeli  —  Ps.  67, 
34),  to  the  highest  heaven,  where,  "crowned  with  glory,"  He  sits 
at  the  right  hand  of  the  Fatlier.  "And  the  Apostles  adoring  went 
back  into  Jerusalem  with  great  joy'*  (Luke  24,  52),  and  we  also 
rejoice  on  this  day,  mindful  of  the  consoling  promise  of  Christ:  "In 
my  Father's  house  there  are  many  mansions.  .  .  I  go  to  prepare  a 
place  for  you.  I  will  come  again,  and  will  take  you  to  myself,  that 
where  I  am,  you  also  may  be"  (John  14,  2 — 3).  —  Finally,  is  not 
the  triumphant  and  glorious  Feast  of  Corpus  Christi  a  day  of  over- 
flowing joy,  a  day  of  unspeakable  bliss,  a  day  of  the  most  rapturous 
exultation  ?  It  would  seem  on  this  glorious  Feast  as  though  the 
world  had  never  fallen.  The  Church  militant  on  earth  thrills  with 
joyous  emotion,  just  as  the  rock  threatens  to  tremble  before  the 
mighty  waves  of  the  ocean;  for  the  time  being  she  forgets  her  ban- 
ishment and  her  state  of  combat.  Sin  appears  forgotten;  tears  flow 
indeed,  but  are  shed  rather  out  of  rapture  than  for  penance.  It  is 
like  the  soul's  first  day  in  heaveu,  or  as  though  earth  itself  had  been 
converted  into  a  heaven,  from  sheer  joy  in  the  most  holy  Sacrament. 
It  is  a  day  on  which  we  cannot  stand  still,  but  must  move  about  in 
procession.^ 

White  is,  in  like  manner,  used  on  feasts  commemorating  the 
mysteries  of  the  life  of  the  Blessed  Virgin  Mary  Mother  of  God,  be- 


^  vSolemnitas  ista  gloriosa  est  et,  ut  ita  dicam,  gaudiosa,  in  qua  et  singularis 
Christo  gloria  et  nobis  specialis  laetitia  exhibetur.  Consummatio  enini  et  adini- 
pletio  est  reliquaruin  solemnitatum  et  felix  clausula  totius  itinerarii  Filii  Dei  (S. 
Bernard.  In  Ascens.  Dom.  serm.  2,  n.  1). 

2    Cf.  Father  Faber,  The  Blessed  Sacrament. 


30.    The  Liturgical  Colors.  303 

ginning  with  that  of  her  Immaculate  Conception  and  continuing 
until  her  glorious  Assumption  into  heaven.  For  Mary  is  the  mirac- 
ulous flower,  a  heavenly  lily  of  dazzling  whiteness,  wholly  beautiful 
and  without  blemish;  the  beautiful  month  of  May  with  its  blossoms 
and  wealth  of  flowers,  is  a  symbol  of  that  abundance  of  graces  and 
virtues  with  which  she  is  adorned.  In  her  dazzling  light  all  the 
saints  pale.  Save  the  majesty  of  God  no  splendor  equals  hers; 
clothed  in  the  light  of  the  sun  (Apoc,  12,  i),  she  has  all  the  blessed 
spirits  as  a  glittering  crown  of  stars  around  her  head,  and  all  the 
saints  as  the  moon-light  at  her  feet.  She  shines  in  the  beauty  of  the 
Daughter  of  God,  in  the  dignity  of  Mother  of  God,  in  the  charms 
of  Spouse  of  God.  She  is  "the  bright  morning  star,'^  *'the  bearer 
of  light  of  the  Eternal  Day;''  "the  gentle  Queen  of  Heaven,''  "the 
pure,  tender  and  loving  Mother,"  "the  most  lovely  heavenly  Lady." 
"To  her  gentle  care  and  maternal  sweetness"  we  recommend  our- 
selves on  her  feasts,  that  she  may  be  "a  companion  and  protectress 
to  us  against  the  evil  one,  until  through  the  heavenly  portals  we 
reach  eternal  felicity."^  We  cry  to  Mary,  "the  Star  of  the  Sea": 
Mites  few  et  castos!  Vitam  praesta  puram!  —  "Make  us  meek 
and  chaste!     Grant  that  our  life  be  pure!" 

White,  moreover,  harmonizes  admirably  with  the  character  of 
the  feasts  of  the  angels.  The  holy  angels,  those  blessed  heavenly 
spirits,  are  unspeakably  pure:  pure  in  the  perfection  of  their  beauti- 
ful being,  pure  in  the  treasures  of  divine  grace.  They  bask  in  the 
very  rays  of  divine  glory;  and  they  reflect  as  clear,  bright  mirrors 
the  image  of  God  Himself.  Even  down  into  our  earthly  darkness 
does  this  angel  light  dart  its  rays:  the  angels  are  heavenly  messen- 
gers, showing  us  the  way  of  life  unto  eternal  light.  They  are  "our 
brethren  with  praise  and  joy  in  eternal  bliss,  and  accompany  and 
protect  us  at  all  times"  (H.  Suso).  O  dear  Angel  mine,  lead  me  on 
through  joy  and  sorrow,  through  want  and  death  to  heavenly  bliss! 

White  is,  finally,  the  color  of  all  those  saints  who  are  not  mar- 
tyrs, of  the  confessors,  holy  women  and  virgins.  All  these  "walk 
with  Christ  in  white,  because  they  are  worthy"  (Apoc.  3,  4).  They 
all  either  remained  pure,  inasmuch  as  they  walked  the  dusty  paths 
of  earth  unsullied,  and  never  lost  the  precious  and  resplendent  robe 
of  baptismal  innocence; —  or,  after  having  fallen  into  sin,  they 
again  became  pure,  because,  as  penitents,  they  washed  the  stains  of 
their  soul  in  the  Blood  of  the  Lamb  and  in  the  tears  of  repentance. 
But  all  —  both  those  that  ever  remained  pure  and  those  who  again 
became  pure  —  "now  flower  as  lilies  before  the  Lord  and  bloom 
eternally"   (Osee  14,  6). 

The  white  color  of  the  vestments  admonishes  the  faithful  to 
appear  in  the  house  of  God  clad  with  the  bright  garment  of  grace 
and  purity,  to  assist  at  divine  worship  with  heartfelt  joy  and  grati- 
tude; for  it  is  meet  to  praise  God  with  holy  joy  and  to  render  Him 
thanks  for  the  wonderful  light  of  truth  and  grace  unto  which  He  has 

^     Denifle,  Die  Schriften  des  seligen  Heinrich  Seuse,  1.  Abthlg. 


304  //.  Liturgical  and  Ascetical  Part, 

called  us,  and  for  the  greatness  and  glory  of  the  Redemj^tion  which 
has  fallen  to  our  share. 

b)  The  red  color  is  the  strongest,  the  most  sjDrightly  and  gor- 
geous of  all  the  colors.^  "When  the  white  ray  of  light  is  refracted 
on  material  objects,  it  becomes  colored  and  assumes  one  of  the  seven 
colors  of  the  rainbow,  of  which  red  —  the  original  color  of  the  rose 
—  is  the  fullest  and  most  conspicuous'^  (Ivaurent).  "White  is  the 
color  of  light;  red  is  the  color  of  the  most  glaring  light  —  of  fire. 
White  beamed  forth  from  the  Lord  on  Thabor,  when  He  showed 
Himself  as  King  of  Eternal  Light;  He  stands  in  red  at  the  prae- 
torium  of  the  governor,  when  aflame  with  love  and  in  the  scarlet  of 
wounds  He  enters  the  combat.  St.  John  beheld  Him  in  flowing 
white  garment  in  the  midst  of  the  seven  golden  candlesticks  f  Apoc. 
I,  13),  as  the  King  of  eternal  glory;  the  same  St.  John  sees  Him 
robed  in  red,  when  He  appears  in  triumph  as  conqueror.  'He  was 
clothed,^  says  the  holy  Seer  of  Patmos,  'with  a  garment  sprinkled 
with  blood.  The  armies  that  are  in  heaven  followed  Him  on  white 
horses,  clothed  in  fine  linen  and  clean.  He  shall  rule  the  nations 
with  a  rod  of  iron  and  He  treadeth  the  wine-press  of  the  fierceness 
of  the  wrath  of  God  Almighty'  '*  (Apoc.  19,  13 — 15).^ 

As  the  color  of  flame  and  blood,  red  represents  the  ardent,  con- 
suming fire  of  love  which  the  Holy  Ghost  enkindles  in  the  heart 
(Rom.  5,  5);  it  is  emblematic  of  that  generous,  conquering  love 
which  yields  up  in  martyrdom  the  greatest  and  dearest  of  all  earthly 
blessings,  namely,  life  itself,  —  and  triumphs  in  death.  As  the  sun 
sets  in  the  bright  red  glow  of  the  evening,  so  also  love  flames  up 
powerfully  in  the  bloody  martyrdom.  For  "love  is  as  strong  as 
death,  as  hard  as  hell;  the  lamps  thereof  are  flre  and  flames,  many 
waters  cannot  quench  it"  (Cant.  8,  6).  Without  suffering  there  is 
no  love.  Love  is  shown  and  proved  to  be  most  heroic  by  the  cheer- 
ful endurance  of  the  torments  of  death,  and  by  the  shedding  of  one's 
blood. ^     For  "greater  love  than  this  no  man  hath,  that  a  man  lay 


1  Red  is  also  the  color  of  the  purple,  in  which  kings  and  princes  clothed 
themselves;  therefore,  red  purple  answers  as  a  symbol  of  royal  majest}^  of  princely 
power  and  dignity.  Formerly  Christ  on  the  Cross  was  often  represented  as  a  tri- 
umphant conqueror,  adorned  with  the  regal  crown  and  the  purple  mantle,  the 
emljlem  of  royal  power  (reguavit  a  ligno  Deus).  The  Pope  frequently  wears  red 
purple  garments  as  a  peculiar  distinction,  notably  on  Good  Friday  (Papa  luget  in 
purpura).  But  for  many  centuries  red  purple  has  been  the  distinctive  color  of  the 
highest  dignitaries  in  the  Church,  that  is,  of  the  cardinals  who,  consequently,  are 
called  Patres  purpurati.  Merito  purpura  Cardinalibus  quasi  regibus  data,  cujus 
color  in  galero  eximiae  caritatis  est  symboluni,  cujus  igne  ita  ardere  debent,  ut 
semper  pro  defensione  etbono  ICcclesiae  sanguinem  fundere  sint  parati  (vS.  Antonin. 
Sum,  p.  3,  tit.  1.  Cf.  Pia/za,  Iv'Iride  sacra  spiegata  nei  colori  degli  abiti  ecclesias- 
tici,  cap.  15 — 16.  —  Moroni,  Dizionario  di  erudizione  storico-ecclesiastica,  s.  v. 
Porpora). 

2  lireiteneicher,    Die  Passion  des  Gottmenschen  II,  69. 

•^  Caritas  tunc  maxima  est  in  hac  vita,  quando  pro  ilia  ipsa  contonnilur  vita 
(vS.  Aug.  De  uatura  et  gratia  c.  70,  n.  84). 


30.    The  Liturgical  Colors.  305 

down  his  life  for  liis  friends,"  and  "in  this  we  have  known  the 
charity  of  God,  because  He  hath  laid  down  His  life  for  us"  (John 
15,  13;  I  John  3,  16).  In  the  order  of  nature,  man  has  nothing 
more  precious  than  life;  for  "all  that  he  hath  he  will  give  for  his 
life"  (Job.  2,4).  Therefore,  tbe  sacrifice  of  life,  martyrdom,  is  the 
most  jDcrfect  proof  of  love. 

Red  is  the  liturgical  vestment  for  the  feasts  of  the  Finding  and 
Exaltation  of  the  Holy  Cross,  as  well  as  for  the  feasts  of  the  Passion 
of  our  Lord,  which  for  the  most  part  fall  on  the  Fridays  of  Lent; 
for  on  all  these  feasts  Christ's  saving  blood  shed  in  torrents  and  the 
excessive  love  of  His  Sacred  Heart  are  offered  to  the  soul's  considera- 
tion. The  Cross  is  the  place  of  sacrifice,  that  is,  the  altar  (ara 
crucis)^  on  which  the  propitiatory  Sacrifice  was  offered  up  for  the 
sins  of  the  world;  it  was  entirely  covered  with  blood.  The  remain- 
ing instruments  of  the  Passion  (the  thorns,  the  nails,  the  lance) 
were  sprinkled  and  crimsoned  with  blood.  In  the  mystery  of  His 
passion  the  Lord  appears  with  dyed  garments  (tinctis  vestlhiis)  as 
a  combating  hero,  who  has  gloriously  finished  His  combat  for  our 
freedom  and  gained  the  victory  by  His  blood  (Isa.  63,  i).  In  the 
imperishable  and  roseate  adornment  of  His  bleeding  wounds,  our 
Lord  reveals  the  inextinguishable  flames  of  love  that  burn  for  us  in 
His  merciful  Heart.  "Behold  and  consider  the  rose  of  the  bloody 
passion,  how  it  glows  as  a  mark  of  the  most  ardent  love.  Love  and 
suffering  contend  with  each  other:  love,  to  burn  more;  suffering,  to 
bleed  more.  The  rose  of  love  would  be  crimsoned  in  suffering,  and 
the  rose  of  suffering  would  glow  in  the  fires  of  love.  Behold,  how 
in  this  rosy  attire  our  best  Vine  bloomed,  Jesus  crimsoned  with 
blood!  Consider  His  whole  body,  and  see  if  you  do  not  recognize 
the  bloom  of  the  blood- red  rose!  Look  at  one  hand  and  then  at  the 
other,  do  you  not  observe  the  red  rose  in  each  ?  Behold  one  foot 
and  then  the  other,  are  they  not  rose-colored  ?  Contemplate  the 
pierced  side,  the  rose  is  not  wanting  there.  O  what  a  stream  of 
blood  flowed  from  the  deep  wounds  of  His  sacred  body!  In  this 
fount  (of  His  sacred  body)  our  rose  is  dyed  and  glows  in  deepest 
crimson  hues;  for  most  ardently  did  love's  fires  burn  where  suffering 
revealed  itself  in  crimson  red.  In  the  greatness  of  the  torment  you 
behold  the  greatness  of  love.  The  Rose  glitters  with  a  twofold  light 
before  3'ou  —  it  is  fiery  in  its  love,  and  blood -red  in  its  suffering. 
By  the  flames  of  love  suffering  is  purpled;  for  if  there  were  no  love, 
there  would  not  be  this  sufferinsf.  And  ao^ain  —  from  this  blood-red 
of  torment  love  radiates  in  its  fulness  and  glory."  ^ 

Red  is  also  used  on  the  feasts  of  the  saints  who  gloriously  shed 
their  blood  for  the  Lord  and  manifested  a  love  that  surrenders  up 
body  and  life  itself,  a  love  stronger  than  death  and  the  torments  of 
death. 2  —  To  this  class  belong  the  Apostles  who  "planted  the  Church 

^  Cf.  Breviar.  Rom.  Lect.  II.  Noct.  in  festo  ss.  5  Vulnerum  D.  N.  I.  Chr.  —  S. 
Boiiav.  Vitis  mystica  c.  17 — 22. 

2  Quod  martyribus  datur  color  rubeus,  fit  propter  eorum  corpora,  ut  repraesen- 
tet  sanguinem  ab  eis  effusuin  mereri  purpuram  et  regnum  coeleste.  Quocirca  veri- 
19 


306  //.   Liturgical  and  Ascetical  Part. 

in  their  blood;"  then  the  martyrs,  countless  multitudes  of  whom 
trod  in  the  blood-stained  foot-prints  of  the  Saviour,  and  are  now- 
glorified  in  their  own  blood  and  in  the  blood  of  the  Lamb;^  finally, 
the  martyred  virgins  who  preserved  victorious  fidelity  to  their  Di- 
vine Spouse  by  their  constancy  in  faith  as  well  as  by  their  chaste 
life,  inasmuch  as  they  offered  and  consecrated  to  Him  together  with 
the  lily  of  their  virginity  the  rose  of  martyrdom,  so  that  it  cannot  be 
decided,  whether  their  wedding  garment  shines  more  brightly  on 
account  of  their  snow-white  purity,  or  on  account  of  their  rose- 
colored  martyrdom.''^  Therefore,  the  red  rose,  because  of  the  color 
of  blood,  is  considered  the  flower  of  the  martyrs.  Thus  the  Church 
sings  on  the  Feast  of  Holy  Innocents:  **Hail,  blossoms  of  martyr- 
dom; the  persecutors  of  Christ  robbed  you  of  the  morning  light  of 
life,  as  the  fury  of  the  raging  storm  destroys  the  opening  rosebuds.'' 

Red  is  also  the  color  of  Whitsunday.  *'0n  this  great  feast  the 
Church  displays  in  her  service  the  utmost  splendor;  priest  and  altar 
are  clothed  in  crimson  red,  as  emblematic  of  the  ardent  flames  of  the 
Spirit  of  God,  who  descended  visibly  upon  the  Apostles,  and  since 
then  upon  millions  and  millions  of  souls.  They  are  effulgent  rays 
proceeding  from  ^  the  face  of  God,'  brilliant  in  faith  and  ardent  in 
love"  (Wolter).  In  the  form  of  tongues  of  fire  the  Holy  Ghost 
descended  upon  the  disciples,  that  they  might  be  fluent  in  words  and 
glowing  with  love  {verbis  lit  essent profliii  et  caritate  fervidi) ,  And 
the  Holy  Ghost  still  continues  ever  to  strew  the  fiery  sparks  of  heav- 
enly love  upon  the  earth  and  in  the  hearts  of  men,  to  create  them 
anew  and  to  fill  them  with  the  courage  of  self-sacrifice.  —  At  the 
same  time,  Pentecost  is  the  birthday  of  the  Catholic  Church,  which 
as  the  holy  city  of  God  upon  the  summit  of  the  mountain  rises 
towering  high  from  the  ocean  of  blood  shed  by  the  Lord  and  His 
martyrs.  The  Church  has  always  been  gloriously  honored  by  the 
testimony  of  martyrs  and  made  fruitful  in  their  blood. 

As  the  Divine  Bridegroom  is  ''white  and  ruddy"  (candidus  et 
ruhicimdus  —  Cant.  5,  10),^  His  spouse,  the  human  soul,  should 

simile  est,  etiam  in  coelo  dotem  claritatis,  quae  erit  in  corporibus  Martyrum,  ita 
candidam  fore,  ut  simul  sit  rubea,  sive  vermiculata  ex  caudido  et  purpureo 
(Cornel,  a  Lapide,  in  Apoc.  7,  9;. 

1  The  Church  sings  of  the  Martyrs :  Rubri  nam  fluido  sanguine,  laureis  — 
Ditantur  bene  fulgidis.  In  the  liturgy  there  are  also  some  saints  honored  as  mar- 
tyrs, although  they  did  not  die  a  violent  death.  To  these  the  red,  that  is,  the  color 
similar  to  fire,  applies,  inasmuch  as  they  were  penetrated  with  the  fire  of  the  Holy 
Spirit  and  of  love,  and,  therefore,  courageously  persevered  in  the  furnace  of  trib- 
ulation and  persecution  until  death. 

^  Martyrdom,  as  proof  and  evidence  of  the  most  perfect  love,  is  more  excel- 
lent than  virginity  and  is,  therefore,  preferred  to  it  in  the  liturgy.  Ecclesia  prae- 
fert  Martyres  Virginibus  tum  in  online,  queni  servat  in  Communi  Sanctorum,  turn 
in  Martyrologio,  tum  in  Litaniis  et  commemorationibus,  tum  in  hoc  ritu,  quo  in 
festis  Virginum  et  Martyrum  non  albo,  sed  riibco  colore  utitur  (Quarti,  Comment, 
in  Ruhr.  Miss.  p.  1,  tit.  18,  dulj.  5j. 

3    Christus  candidus  et  splendidus  est  ob  puritatem  innocentiae  et  splendorem. 


30.   The  Liturgical  Colors,  307 

also  shine  resplendent  in  the  delicate  white  of  purity  and  in  the  fiery 
red  of  divine  love,  which  when  commingled  make  up  the  lovely 
rosy  garment  of  grace.  O  charming  heavenly  attire  of  grace  in  a 
soul !  Brilliant  beauty  that  adorns  and  delights  the  garden  of  God  ! 
Who  would  not  desire  this  adornment,  covet  this  beauty,  this  roseate 
raiment  of  the  soul !  Thy  soul  must  shine  in  the  rose-colored  garment 
of  purity,  love  and  grace,  if  thou  wouldst  be  admitted  to  the  heav- 
enly wedding- feast.  —  Red  also  reminds  thee  of  the  great  accounting- 
day,  of  the  dreadful  day  of  judgment.  Behold,  the  Son  of  man 
comes  on  bright,  shining  clouds;  He  comes  surrounded  by  the  bril- 
liant heavenly  court;  He  comes  with  great  power  and  majesty. 
Ivike  the  blood-red  radiant  rising  sun.  He  appears  in  the  purple 
clouds  of  the  eternal  heavens,  in  the  j^urple  rays  of  the  holy  Cross, 
in  the  pur^^le  splendor  of  His  radiant  wounds.  The  Cross  will  shine 
in  the  heavens,  and  will  cast  frightful  blood-red  rays  on  the  wicked. 
On  the  body  of  the  Judge  of  the  world  His  sacred  wounds  will  shine 
as  fiery  purple  and  terrify  all  who  have  rendered  His  precious  blood 
fruitless  and  trampled  it  under  foot. 

c)  Green  is  a  medium  between  the  strong  and  the  weak  colors  ; 
therefore,  it  is  the  most  refreshing  and  the  most  soothing  of  colors 
to  the  eye.  Everywhere,  when  spring  awakens,  country  and  mead- 
ow, hill  and  dale  grow  green  and  bud  forth,  blossom  and  exhale 
sweet  odors;  all  nature  develops  new  life  and  growth,  decks  herself 
out  in  fresh  and  lovely  verdure  and  gives  promise  of  plenteous  har- 
vest. According  to  the  general  opinion  and  also  in  the  liturgy, 
green  is,  therefore,  a  symbol  of  hope.^ 

Green  harmonizes  with  the  nature  of  the  Church.  She  is  a 
mighty  tree,  which  rears  its  head  majestically  heavenward,  spreads 
its  shady  branches  and  leaves  covering  the  earth  with  blessings,  dis- 
playing its  richest  blossoms  in  all  their  beauty,  and  producing  an 
abundant  harvest  of  precious  fruits  of  grace  and  virtue.  She  is  the 
well-watered  garden  of  the  Lord;  Christ,  the  Good  Shepherd,  leads 
His  flock  to  pasture  on  its  ever-green  meadows,  waters  and  refreshes 
them  at  the  fountains  of  the  ever- fresh  and  living  waters  of  grace. 
Thus  the  Church  here  below  grows  green  and  blooms,  increases  and 
ripens  on  her  way  to  her  eternal  consummation. 

sanctitatis,  qua  ex  purissima  Virgine  natus  sanctissimus  exstitit;  rubicundus  propter 
passionem,  qua  sauguine  suo  fuit  purpuratus  (Cornel,  a  Lapide  in  Cant.  Cantic.  1.  c). 
^  This  symbolical  conception  of  green  may  be  established  in  various  ways. 
In  winter  the  pleasant  green  of  springtime  is  the  subject  of  our  confidence,  and 
when  it  appears,  it  becomes  for  us  an  earnest  of  an  abundant  harvest.  —  Just  as 
green  refreshes  and  revives  the  eye  in  a  high  degree,  so  it  is  especially  the  virtue 
of  hope  that  cheers  and  encourages,  consoles  and  rejoices  us  (spe  gaudentes,  in 
tribulationibus  patientes,  Rom,  12,  12).  —  In  nature  green  is  a  sign  of  life  and, 
therefore,  it  becomes  in  the  higher  order  the  symbol  of  the  life  of  grace  and  glory, 
which  constitutes  the  principal  object  of  Christian  hope  (gloriamur  in  spe  gloriae 
filiorum  Dei,  Rom.  5,  2  ;  in  spein  vitae  aeternae,  quam  repromisit  Deus,  Tit.  1,  2j. 
Hence  the  Church  prays  :  Mentis  perustae  vulnera  —  Muuda  virore  gratiae;  and 
of  Easter  Sunday  she  sings  :  Dies  venit,  dies  tua,  —  In  qua  refiorent  omnia. 


308  //.  Liturgical  and  Ascetical  Part. 

The  Churcli  is  robed  in  green  garments  to  express  her  joyous, 
vivid  hope,  of  coming  to  the  ever  delightful  and  ever-green  pastures 
of  the  celestial  paradise,^  of  possessing  the  incorruptible  inheritance 
and  the  never-fading  crown  of  glory  in  heaven  (i  Peter  i,  4;  5,  4). 
In  the  heavenly  Jerusalem  the  blessed  eat  of  the  tree  of  life,  whose 
never-falling  leaves  are  for  the  healing  of  the  nations  (Apoc.  22,  2); 
there  shall  the  Lamb  lead  them  to  the  fountains  of  the  waters  of 
life  (Apoc.  7,  17). 

For  the  reason  that  green  holds  an  intermediate  place  between 
the  bright  and  the  dark  colors,  it  is  used  in  the  Church  service  on 
days,  which  have,  on  the  one  hand,  no  special  festal  and  joyful 
character,  but  which,  on  the  other,  are  moreover  not  days  appointed 
for  penance  and  mourning.  To  this  class  belong  the  Sundays  and 
week-days  after  the  Octave  of  the  Epiphany  until  Septuagesima  and 
from  the  Octave  of  Pentecost  until  Advent. ^  — When  after  the  Feast 
of  the  Epiphany  we  see  green  used  at  the  altar,  we  should  re-awaken 
and  re-animate  the  virtue  of  Christian  hope  in  our  heart;  for  the 
green  vestments  are  a  consoling  pledge  of  the  hope  of  eternal  salva- 
tion, that  has  been  regained  for  us  by  Christ's  merciful  Birth  and 
Manifestation,  by  the  revelation  of  His  goodness  and  love  for  men. — 
The  ecclesiastical  season  after  Pentecost  represents  the  journeying 
of  the  children  of  God  to  their  true  country  in  heaven.  * 'Years  fly 
with  the  rapidity  of  an  arrow,  one  after  another,  and  centuries  fol- 
low one  another  in  never-ending  succession;  but  their  term  of  years 
comes  and  goes  only  because  He  guides  and  directs  it  in  its  course, 
whose  glance  encompasses  all  the  centuries  of  time  (Ecclus.  36,  19), 
that  in  their  rapid  flight  the  years  of  time  may  announce  that  there 
is  One  who  was  before  all  time  and  who  exists  unto  all  ages  (42, 
21),  the  King  of  Ages  (i  Tim.  i,  17),  whose  throne  is  forever  and 
ever  (Heb.  1,8)  and  whose  kingdom  endureth  throughout  all  gen- 
erations (Ps.  144,  13).  Everything  under  the  sun  is  changeable 
and  must  perish,  because  He  who  endureth  forever,  wills  that  it 
should  perish.  Man,  too,  may  not  remain  upon  earth.  Created  out 
of  nothing,  his  life  is  short  and  filled  with  labors  and  his  end  is 
painful,  and  after  all  nothing  remains  to  him  but  the  tomb  (Job  17, 
I.  — Wisdom  2,  I — 2).  A  creature  of  yesterday,  he  passes  as  a 
shadow  moving  and  changing,  until  after  a  few  short  days  he  dies 
(Job  14,  2,  5);  but  his  life  is  so  brief,  that  he  may  acknowledge  that 
there  is  One,  the  Lord  of  Life,  who  has  set  for  him  this  short  period 
(14,  5),  so  that  he  may  not  forget  the  unchangeable  on  account  of 
the  changeable,  and  attach  his  heart  to  the  goods  that  are  dust  like 
himself.  It  is  appointed  for  him  once  to  die  (Heb.  9,  27);  but  he 
dies  only  when  and  because  He  that  rules  also  over  death  (Ps.   67, 


^  Constituat  te  Christus  Filius  Dei  vivi  intra  paradisi  sui  semper  amoena 
virentia  (Ordo  commeudat.  aiiimae). 

2  The  Sundays  named  are,  therefore,  called  Domiiiicae  viridcs.  Cfr.  Angel. 
Rocca,  Thesaurus  pontif.  sacrarunHjue  antiquit.  I,  75:  An  sumnio  Pontifici  sacrum 
facienti  conveniat  uti  sacris  vestibus  colore  viridi  affectis. 


30.   The  Liturgical  Colors.  309 

21 ),  suffers  him  to  die,  so  that  he  may  understand  that  only  through 
the  Lord,  the  Conqueror  of  Death  (i  Cor.  15,  42),  power  has  been 
taken  from  death  and  from  the  fear  of  death  (Heb.  2,  15),  that  the 
Master  of  the  harvest  of  men  sows  the  corruptible  body  in  corruption 
only  that  it  may  again  arise  in  incorruption  (i  Cor.  15,  42),  and 
that  all  that  proceed  from  Adam  and  who  by  sin  have  become  sub- 
ject to  death  (Rom.  5,  12),  only  by  death  and  the  grace  of  God  can 
come  to  Him  in  His  eternal  tabernacles,  where  He  will  wipe  away 
every  tear  from  their  eyes,  and  where  there  will  be  no  more  sadness, 
nor  sorrow,  nor  pain,  nor  death  any  more  (Apoc.  21,  3 — 4)"  (Geis- 
sel).  This  earthly  pilgrimage  is,  indeed,  beset  with  hardships, 
difficulties,  privations  and  temptations,  and  yet  abounding  in  con- 
solation and  joy  by  reason  of  the  unfailing  expectation  of  eternal 
rest,  of  final  victory  and  of  never-ending  triumph  in  our  heavenly 
country.  And  by  ^'this  hope  is  our  salvation  and  our  joy"  (Rom. 
8,  24;  12,  12):  it  mitigates  the  sorrow  of  the  present  time  and  brings 
along  with  it  the  consolation  of  a  happier  future.  Deprived  of  this 
hope  we  should  be  the  most  miserable  of  men  (i  Cor.  15,  19).  — 
During  the  period  after  Pentecost  the  Church  wears  green  vestments, 
in  order  to  fill  us  in  faith  with  all  joy  and  peace,  so  that  we  may 
abound  in  hope  and  the  power  of  the  Holy  Ghost  (Rom.  15,  13): 
for  to  us  in  our  pilgrimage,  hope  for  the  goods  of  the  Lord  in  the 
land  of  the  living  is  a  guiding-star,  a  pilgrim's  staff  and  a  support, 
d)  Purple  belongs  to  the  subdued  colors,  but  it  is  somewhat 
enlivened  by  red.  Inasmuch  as  the  violet-color  resembles  the  dark 
grey  of  ashes,  it  inculcates  an  earnest  spirit  of  penance  and  a  true 
penitential  disposition;  but  in  so  far  as  it  is  like  the  dark  coloring 
of  the  violet  (violaceus  from  viola),  which  modestly  conceals  itself 
amid  the  grass  of  the  field,  in  the  vale  and  wood  from  human  eye, 
blooming  and  yielding  its  perfume  but  for  its  Creator,  it  may  be  con- 
sidered as  an  emblem  of  unpretentious  humility,  of  holy  retirement, 
of  well  tempered  sorrow,  of  a  sorrowful  longing  and  sighing  after 
heaven.-^  The  dark,  serious  violet,  therefore,  bespeaks  sadness ; 
though  not  a  complete  and  universal  sadness,  but  one  that  is  mod- 
erated and  tempered  with  rays  of  joy.^     Consequently,  violet  is  a 

^  The  symbolism  of  violet  may  also  be  rendered  in  a  somewhat  different  way. 
Inasmuch  as  violet  is  dark  blue,  it  symbolizes  in  general  sorrow  and  grief  (for  it 
produces  a  dark  blue  shadow  upon  the  face);  —  and  inasmuch  as  it  is  violet  blue, 
it  indicates  at  the  same  time,  that  this  penitential  sadness  and  sorrow  proceeds 
from  an  humble  and  humbled  heart  (for  violet  is  symbolical  of  humility  and  of 
the  humble). 

2  In  former  times  violet  was  rarely  used,  for  example,  on  the  Feast  of  Holy 
Innocents  and  on  Laetare  Sunday,  because  black  was  regarded  as  a  penitential 
color;  since  the  end  of  the  thirteenth  century,  the  present  more  strict  distinction 
between  violet  and  black  has  been  gradually  developed.  The  Ordo  Rom.  XIV, 
c.  53  has  the  following  rubric  in  reference  to  the  use  of  black  in  the  fourteenth 
century :  Colore  ni^ro  utitur  (s.  Romana  Ecclesia)  feria  sexta  in  Parasceve,  in 
Missis  defunctorum  et  in  processionibus,  quas  Romanus  Pontifex  nudis  pedibus 
facit.  Sciendum  tamen  est  quod  diebus,  quibus  est  usus  nigri  coloris,  uti  violaceo 
non  est  inconveniens. 


310  //.  Liturgical  and  Ascetical  Part, 

fitting  emblem  of  that  holy  sadness  pleasing  to  God,  which  produces 
a  spirit  of  penance  steadfast  unto  salvation  (quae  secundum  Deum 
tristitia  est,  ijoenitentiam  in  salutem  stahilem  operatur  —  2  Corinth. 
7,  10),  and  also  of  that  laudable  sorrow  felt  by  the  soul  in  being 
obliged  to  remain  far  from  the  Lord,  in  a  world  foreign  to  her,  and 
daily,  yea,  hourly  endangering  her  salvation.  The  soul  penetrated 
with  this  sorrow  does  indeed  frequently  exclaim:  ''Who  shall  deliver 
me  from  the  body  of  this  death  ?"  (Rom.  7,  24)  —  or:  "Woe  is  me: 
that  my  sojourning  is  prolonged  !'*  (Ps.  119,  5);  but  her  sorrow,  her 
sadness  is  not  without  its  consolation  and  sweetness. 

From  what  has  been  said  the  liturgical  use  of  violet  vestments 
on  certain  days  of  the  ecclesiastical  year  can  easily  be  explained. 
In  general,  the  color  is  worn  on  those  days  that  bear  the  serious 
character  of  penance.      The  penitential  color  used  is  intended  to 
represent  and  proclaim  to  the  eye  the  penitential  sentiments,  the  holy 
grief  and  ardent  supplications  of  the  Church.     The  days  for  violet 
are,  in  the  first  place,   the  Ember  days  (excepting  those  of  Pente- 
cost week)  and  the  vigils,   as  well  as  the  days  appointed  for  the 
greater   penitential    procession   ( Litaniae  majores)   on   St.  Mark^s 
Day  and  on  the  three  days  termed  Rogation  Days  {Bogationes)  be- 
fore the  Ascension.     Violet  reminds  the  faithful  on  these  days  that 
they  should  be  intent  upon  appeasing  the  justice  of  God  by  penance, 
cleansing  their  hearts  from  sin;  that  they  should  fervently  implore 
God  to  free  them  from  famine  and  tribulation,  and  turn  away  from 
them  calamities  and  divine  judgments.  —  The  dark  sombre  violet 
color  is  intended  principally  for  the  seasons  of  Advent  and  Lent. 
The  observance  of  Advent  is,  indeed,  enlivened  with  manifold  tones 
of  ever  increasing  joyousness,  since  we  have  the  comforting  certainty 
that  our  Lord  Himself  will  come  and  redeem  us,  and  that  we  shall 
soon  behold  His  glory  full  of  grace  and  truth.  —  Nevertheless,  Ad- 
vent prominently  bears  the  stamp  of  a  holy  penitential  grief,  and  of 
a  sorrowful  and  longing  desire  for  redemption  from  sin  and  its  op- 
pressive misery.     The  chief  duty  during  the  season  of  Advent  is  to 
employ  its  days  in  cleansing  perfectly  the  heart  and  in  preparing  a 
worthy  dwelling-place  for  the  coming  Saviour.     Ah  alto  Jesus  pro- 
mi('(d,  —  from  on  high  Jesus  already  sends  the  first  rays  of  His 
splendor  to  greet  us;  He  cries  out  to  the  soul:  "Be  zealous,  there- 
fore, and  do  penance.     Behold,  I  stand  at  the  gate  and  knock.     If 
any  man  shall  hear  My  voice  and  open  to  Me  the  door,  I  will  come 
unto  him  and  I  will  sup  with  him  and  he  with  Me'*   (Apoc.  3,  19 — 
20).  — The  violet  color  in  which  the  Church  robes  herself  from 
Septuagesima  vSunday,  or  Ash  Wednesday  until  Easter,  forcibly  ad- 
monishes us  to  consecrate  this  penitential   season  to  the  spirit  of 
mortification  and  to  works  of  penance.     We  should  then  faithfully 
consider,  devoutly  reverence  and  generously  embrace  the  mystery 
of  the  cross;  we  should  sincerely  acknowledge,  contritely  detest  and 
atone  for  our  sins,  correct  our  frivolous,  sensual,  slothful  life,  and  to 
this  end  indulge  in  "words,  food,  drink,  sleep,  jokes  more  sparingly, 


30,   The  Liturgical  Colors,  311 

and  be  more  watchful;"  by  means  of  prayer,  meditation,  fasting  we 
should  be  converted  with  our  whole  heart  to  God  from  the  vanity 
and  the  turmoil  of  the  world,  to  God,  who  is  so  good  and  a  God  of 
mercy  (Joel  2,  12 — 13).  The  dark  penitential  color  shows  us  that 
we  must  still  abide  far  removed  from  the  heavenly  Zion  on  the  rivers 
of  Babylon  —  meditating,  praying,  weepiug,  and  longing  for  the 
eternal  home.  "What  are  we  here  on  earth?  Exiles,  captives, 
a  prey  to  every  danger  met  with  in  Babylon.  If  we  love  our  true 
country,  if  our  heart  longs  to  see  it  again,  then  we  must  break  with 
all  the  allurements  offered  by  this  foreign  land,  we  must  reject  the 
cup  of  forbidden  pleasure  with  which  it  intoxicates  so  many  of  our 
captive  brethren.  It  invites  us  to  its  joys  and  pleasures,  but  our 
harps  should  be  left  suspended  on  the  willows  of  its  accursed  rivers, 
until  the  signal  for  our  return  to  Jerusalem  shall  be  given  (Ps.  125). 
They  would  tempt  us  at  least  to  sing  the  songs  of  Zion  in  the  unholy 
land,  as  though  our  heart  could  be  moved  with  joy  far  away  from 
our  true  home,  although  we  know  that  this  would  bring  on  us  eternal 
banishment;  but  'how  could  we  sing  the  songs  of  the  Lord  in  a 
strange  land  ?'  (Ps.  136).  The  Church  endeavors  to  inspire  us  with 
these  sentiments  during  the  long  days  of  our  tribulation;  she  draws 
our  attention  to  the  dangers  that  menace  us,  which  are  partly  within 
our  own  selves,  partly  in  the  outer  world. '^   (Gueranger). 

e)  Black  is  a  color  essentially  the  opposite  of  white:  the  series 
of  all  colors  and  of  all  combiuations  of  colors  is  limited  by  the 
white  on  the  one  side,  and  by  the  black  on  the  other;  in  these  two 
the  distinction  of  colors  is  suspended.  Black  is,  therefore,  the  color 
of  extinct  life,  of  the  absence  of  the  light  of  joy,  of  death  and  the 
tomb,  —  consequently,  it  is  symbolical  of  that  most  profound,  sorrow- 
ful mourning  such  as  death  produces.^  Clothed  in  black  garments 
the  Church  bewails  the  death  of  her  Divine  Spouse  on  Good  Friday; 
she  stands  at  the  grave  and  at  the  altar  arrayed  in  black,  when  pray- 
ing and  offering  Sacrifice  for  her  departed  children.^ 

Good  Fridav  is  the  dav  commemorative  of  the  sufferings  and 
death  of  the  Lord  —  and,  therefore,  of  the  entire  ecclesiastical  year 
the  day  of  most  profound  grief  and  sorrow.  Then  it  is  that  the 
house  of  God  is  a  house  of  mourning,  and  the  divine  worship  a  wor- 
ship of  mourning.  The  altars  are  bare  and  unadorned;  lamentations 
and  sorrowful  psalms  alone  are  heard.  A\\  that  the  Church  says  and 
does,  —  her  entire  Good  Friday  liturgy  breathes  but  affliction  and 
grief.  For  on  this  day  the  Divine  Victim  shed  His  blood  on  the 
Cross  for  the  sins  of  the  world ;  the  heavens  were  then  overshadowed 

1  Hence  nigrae  (sc.  vestes)  =  mourning  robes,  as  albae  (sc.  vestes)  =  solemn 
and  festal  robes. 

2  The  wearing  of  black  garments  is  prescribed  for  the  clergy.  This  color 
constantly  reminds  them  of  their  obligation  to  lead  a  life  dead  to  the  world  and 
retired  from  it,  a  life  that  is  mortified  and  hidden  with  Christ  in  God.  "Black 
garments  should  be  a  sign  of  a  pure,  white  soul,"  writes  St.  Jerome  to  the  monk 
Rusticus. 


312  //.  Liturgical  and  Ascetical  Part, 

with  a  black  pall  of  mourning,  the  earth,  too,  mourned,  shaken  to 
its  very  foundations.  ''At  the  Last  Supper  our  Lord  clothed  Himself 
in  white,  when  He  girt  Himself  with  the  white  linen  cloth  and 
washed  the  feet  of  His  disciples.  This  was  a  sign  of  peace.  In 
the  judgment  hall  of  Pilate  He  was  clad  in  red,  when  the  soldiers 
placed  the  scarlet  cloak  about  Him:  and  this  was  a  sign  of  blood 
and  of  reconciliation  by  blood.  But  on  Calvary  He  is  shrouded  in 
black  by  the  darkness  of  the  sun,  and  this  is  the  sign  of  grief  and 
of  approaching  death.  For  now  is  come  the  all-important  hour,  the 
hour  of  which  God  Himself  had  spoken  ages  before  by  the  Prophet 
Ezechiel:  'I  will  cover  the  heavens,  when  Thou  shalt  be  put  out, 
and  I  will  make  the  stars  thereof  dark.  I  will  make  all  the  lights 
of  heaven  to  mourn  over  Thee  and  I  will  cause  darkness  over  the 
land,  saith  the  Lord  God'  "  (Ezech.  32,  7 — 8).  The  annual  com- 
memoration of  the  bloody  death  of  Jesus  is  at  all  times  a  day  of  pain, 
a  day  of  sorrow,  a  day  of  silent  grief  for  us,  because  our  salvation 
proceeded  only  from  His  wounds,  our  life  sprung  only  from  His 
death  —  and  because  our  sins  inflicted  these  wounds,  caused  His 
death.  Justly,  therefore,  does  the  Church  on  Good  Friday  robe  her- 
self in  the  color  of  death  and  mourning,  and  prostrate  herself  in 
profound  adoration,  in  meditation  full  of  bitter  grief  before  the  Cross 
on  which  was  suspended  the  salvation  of  the  world. ^ 

Black  is  also  the  color  of  the  liturgy  for  the  dead.  The  Church 
is  a  loving  mother;  she  does  not  abandon  or  forget  her  children  even 
after  death,  but  she  even  accompanies  them  with  her  mourning  ser- 
vice (Exsequiae)  to  the  grave  and  follows  them  beyond  the  grave 
unto  the  other  world,  unto  eternity.  She  knows  not  whether  the 
faithful  departed  may  immediately  be  admitted  to  the  eternal  liglit, 
to  enjoy  the  Beatific  Vision  (Ps.  35,  10),  or  whether  they  have  yet 
to  abide  for  awhile  in  darkness  and  in  the  shadow  of  death  (Isa.  9,  2). 
The  latter  is  generally  the  case;  for  the  majority  at  their  departure 
from  this  life  are  not  perfectly  cleansed  from  every  defilement  con- 
tracted from  intercourse  with  the  living  and  by  reason  of  human 
frailty  (per  fragilitatem  carnis  Inmiana  conversdtione).  Therefore, 
is  the  passage  to  an  unknown  eternity  and  to  the  severe  judgment- 
seat  of  an  irritated  and  just  God  fraught  with  fear  so  grave  and  so 
awful.  By  the  black  color  at  the  funeral  service  the  Church  would 
admonish  the  living  to  have  compassion  and  mercy  on  the  poor  suf- 
fering souls,  who  can  no  longer  merit  of  themselves  by  good  deeds, 
prayer  and  penance,  and  by  their  suffrages  to  mitigate  their  pains 
and  assist  them  to  gain  speedy  admission  to  the  vision  of  eternal 
light.' 

^  Justum  est  ut  hi,  pro  quibus  passus  est  (Dominus)  impassibilis,  cum  omni 
hujus  saeculi  tempore,  tum  praecipue  in  die  suae  passionis  ei  compatiantur,  pro  se 
dolenti  condoleant,  pro  se  tristanti  tristitiae  vicem  rependant,  amore  pro  se  mo- 
rientis  in  hac  potissimum  die  ab  omni  carnis  delectatione  semetipsos  commorti- 
ficent  (Pseudo-Alcuin,  c.  18). 

"^  The  case  is  quite  different  with  rej^ard  to  children,  the  little  ones  whom 
God  takes  to  Himself.     They  die  wearing  the  unsullied  garment  of  baptismal  in- 


31.   The  Use  and  Meaning  of  Light  at  the  Holy  Sacrifice  of  the  Mass.     313 

31.     The  Use  and  Meaning  of  Light  at  the  Holy  Sacrifice  of  the  Mass. 

I.  Liglit  is  strictly  (suh  gravi)  prescribed  for  the  celebration 
of  Holy  Mass.  According  to  the  decree  of  the  Church  wax-candles 
must  burn  on  the  altar  during  Mass.^  The  wax  should  be  pure, 
unadulterated  and,  as  a  general  rule,  white  —  even  on  the  Feriae  of 
Advent  and  Lent ;  only  in  exceptional  cases  are  candles  of  unbleach- 
ed or  yellow  wax  becoming. ^  For  centuries  the  Church  has  used 
and  prescribed  pure  beeswax^  as  the  material  for  the  liturgical 
candles :  *  this  was  and  is  still  done  chiefly  for  mystical  reasons.  ^ 

nocence  and  enter  immediately  into  heavenly  glory.  Therefore,  they  are  not  inter- 
red with  the  expression  of  mourning,  but  of  joy  :  the  priest  wearing  a  white  stole. 
^  On  account  of  exceptional  local  circumstances  the  Missionaries  in  Oceanica 
were  permitted,  when  it  was  not  possible  to  procure  wax,  to  celebrate  either  with- 
out light,  or  to  make  use  of  oil,  or  to  use  candles  manufactured  from  refined  fish 
grease  (the  so-called  sperm  or  star-candles).  S.  R.  C.  7.  Sept.  1850.  —  Stearine 
candles  (ar^ap,  standing  or  solid  grease)  are  forbidden  except  in  case  of  necessity 
(S.  R.  C.  16.  Sept.  1843—7.  Sept.  1850).  Oil-lights  are  also  excluded  from  the  altar. 
Nulla  lumina  nisi  cerea  vel  supra  mensam  altaris  vel  eidemquoniodocunqueimmi- 
neutia  adhibeantur  (S.  R.  C.  in  deer.  gen.  31.  Mart.  1821).  — In  private  low  Masses 
neither  more  nor  less  than  two  candles  should  burn  ;  in  such  Masses  only  a  bishop 
may  have  four  candles  (S.  R.  C.  19.  Jul.  1659).  For  solemn  Masses  (the  High  Mass 
as  well  the  parochial  and  conventual  Mass  on  feast-days)  more  (at  least  four  or  six) 
candles  should  burn  (S.  R.  C.  6.  Febr.  1858).  —  The  lights  should  burn  from  the 
beginning  of  Mass  until  the  reading  of  the  last  Gospel  is  completed.  They  should 
be  lighted  beginning  at  the  Gospel  side  (nobiliori  parte)  (S.  R.  C.  12.  Aug.  1854). 
Electric  lights  may  be  used  to  illuminate  the  church,  but  not  for  purposes  of  divine 
worship.  To  the  question :  Utrum  lux  electrica  adhiberi  possit  in  ecclesiis?  the 
Sacred  Congregation  of  Rites  replied,  June  4.  1895:  Ad  cultum — negative;  ad 
depellendas  autem  tenebras  ecclesiasque  splendidius  illuminandas  —  affirmative; 
canto  tamen,  ne  modus  speciem  prae  se  ferat  theatralem. 

2  The  rubrics  distinguish  between  white  wax  Ccera  a/da)  and  ordinary  wax 
(cera  cojuinufiis),  that  is,  yellow  wax  (cera  flava).  According  to  the  Cerem.  Episcop. 
the  latter  must  be  used  at  the  Tenebrae  of  Holy  Week  (on  the  altar  and  for  the 
triangle)  and  at  the  Missa  Praesanctificatorum  (but  not  in  the  procession)  on  Good 
Friday,  as  also  at  the  Office  for  the  Dead.  (Cerem.  Episc.  1.  2,  c.  22,  n.  4. — 1.  2,  c.  25, 
n.  30. — 1.  2,  c.  10,  n.  4). — The  candles  for  the  altar  must  not  necessarily,  but  may 
be  blessed  on  Candlemas  Day  or  at  any  other  time. 

3  In  all  countries  home-made  beeswax  may  be  used  for  Church  purposes. 
From  careful  chemical  and  physical  analysis  it  is  evident  that  beeswax  is  entirely 
different  from  every  other  wax-like  substance  (vegetable  or  earth-wax). 

^  The  candles  blessed  on  Candlemas  Day  and  the  Paschal  Candle  likewise 
must  also  be  of  wax.  Domine  sancte  .  .  .  qui  omnia  ex  nihilo  creasti  et  jussu  tuo 
per  opera  apuin  hunc  liquorum  ad  perfectionem  cerei  pervenire  fecisti  (Bened. 
Candel.  in  festo  Purificat.  B,  M.  V.). — Suscipe,  sancte  Pater,  incensi  hujus  sacrifi- 
cium  vespertinum,  quod  tibi  in  hac  Cerei  oblatione  solemn!  .  .  .  de  operibus  apuin 
sacrosancta  reddit  Ecclesia  (Bened.  Cerei  in  Sabbat,  sanct). — In  the  rubrics,  for 
the  designation  of  the  liturgical  candles  we  meet  with  the  words  cerei,  candelae 
ex  cera,  candelae  cerae,  candelae  cereae,  funalia  cerea  etc. 

fi  Wax  candles  are  so  strictly  prescribed,  that  not  even  for  poor  churches  may 
an  exception  be  made  (S.  R.  C.  10.  Dec.  1857).      Several  congruent  reasons,  in 


314  //.  Liturgical  and  Ascetical  Part. 

The  burning  candle  is  intended  to  represent  the  God-Man,  Jesus 
Christ  ;  it  is  perfectly  fitted  for  this  object  only  when  its   light  is 
nourished  by  excellent,  pure  wax.     The  bright  fianie  above  repre- 
sents   the   Divinity   of   Christ ;    the   candle   proper  symbolizes  His 
humanity,  the  wick  concealed  within  the  candle  is  a  figure  of  His 
soul,  the  wax  itself,  which  is  the  product  of  the  virginal  bee,  is  an 
emblem  of  Christ's  most  pure  body.^    The  working  bee,  which  even 
in  ancient  times  was  regarded  as  a  type  of  virginity,^  gathers  and 
forms  the  wax  from  odoriferous  blossoms  and  calyxes  of  flowers. 
Being  the  fruit  of  virgin  bees  and  fragrant  flowers  the  noble,  pure 
wax  is,  therefore,  an  excellent  figure  of  the  most  pure  and  holy  flesh 
which  the  Son  of  God  assumed  from  the  virginal  bosom  of  Mary  the 
Immaculate   Spouse  of  the  Holy  Ghost,  who  was  replenished  with 
the  good  odor  of  every  grace  and  virtue.  —  By  its  sweet  scent  the 
wax  candle,  moreover,  represents  the  bonus  odor  Christie  that  is, 
the  plenitude  of  grace  and  virtue,  the  infinite  holiness  of  Christ.  — 
Furthermore,   the  lighted  candle  designates  very  beautifully   *'the 
hearts  of  the  faithful,  fragrant  with  virtue,  pure,  loving  the  divine 
Sun  and  illumined  by  it,  while  the  unclean  and  smoky  tallow  candle, 
composed  of  animal  matter,  is  a  picture  of  the  sinner."      (Wolter.) 
2.     Since  the  times  of  the  Apostles  the  Church  has  made  use  of 
lights  in  the  ceremonies  of  her  divine  worship.     The  liturgical  use 
of  light  has  its  origin  neither  solely  nor  chiefly  in  the   accidental 
necessity  of  dispelling  darkness,  in  order  to  celebrate  the  Holy  Mys- 
teries, as,  for  example,  at  divine  worship  in  the  Catacombs,  where 
circumstances  rendered  light  necessary.     The  candle-light  on  the 
altar  may  indeed  suitably  remind  us  of  the  dreadful  days  of  bloody 
persecution  and  combats  for  the  faith,   which  compelled  the  Chris- 
tians to  celebrate  the   holy   Sacrifice  at  night  or  in  subterranean 
caves  ;  but  it  would  be  erroneous  to  regard  the  burning  of  lights  at 
divine  service  as  a  remnant  of  the  necessary  lighting  up  to  remove 
material  darkness,  or  merely  as  an  historic  reminiscence  of  that  early 
period.     The  real  reason  for  the  use  of  lights  in  the  ceremonies  of 
divine  worship  is  far  more  profound, — beiug  the  harmony  of  light 
with  the  nature  of  the  liturgy,  or  the  promotion  of  the  object  of  the 
liturgy  by  means  of  light.     For  light  contributes  in  a  special  man- 


arlrlition  to  symbolism,  favor  the  use  of  beeswax.  Beeswax  is  (compared  with 
stearine  and  grease)  a  noble  product  of  the  vegetable  kingdom,  and  is  distinguish- 
ed as  such  by  its  value,  purity  and  pleasant  odor  (luniina  ceratis  adolentur  odora 
papyris — S.  Paulin.)-  Hence  wax  has  at  all  times  been  emi)loyed  in  tlie  liturgy, 
and  been  donated  by  the  faithful  for  divine  worship.  In  this  respect  the  Church 
will  not  allow  of  any  innovation.  (Cf.  the  two  interesting  articles  by  Miihlbauer, 
on  the  subject  of  stearic  candles,  Geschichte  und  Bedeutung  der  Vl^achslichter 
vS.  202  ff.) 

^  Recte  cereus  Christum  significat  pro])ter  tria,  quae  in  eo  sunt:  lychnum 
namque  animam,  cera  corpus  et  lumen  divinitatem  significat  (I)urand.  Rational. 
1.  4,  c.  80,  n.  6). 

2  Digna  virginitas  cjuae  apibus  coinparctur :  sic  laboriosa,  sic  pudica,  sic 
continens  (S.  Ambr.  de  Virginib.  1.  1,  c.  8,  n.  40). 


31.   The  Use  and  Meaning  of  Light  at  the  Holy  Sacrifice  of  the  Mass,     315 

iier  to  the  embellishment  of  divine  worship,  and  contains  in  itself 
an  abundant  fund  of  symbolism  ;  —  it  is  an  ornament  to  the  worship 
and,  at  the  same  time,  the  symbol  of  religious,  supernatural  myster- 
ies.^ This  higher  signification  and  purpose  of  light  in  divine  wor- 
ship cannot  be  questioned  ;  for  at  all  times  it  has  been  declared  in 
the  Church  and  by  the  Church  in  unequivocal  terms.  Already  in 
the  books  of  Holy  Writ  we  come  across  the  figurative  meaning  of 
light  in  a  thousand  places.  The  Fathers  often  call  attention  to  the 
mystical  sense  of  light  in  its  liturgical  use.  Thus  St.  Jerome  (t42o) 
says,  that  at  the  reading  of  the  Gospel,  wdien  the  sun  is  shining 
bright  {sole  rutilante)  lights  are  lit,  but  in  nowise  to  dispel  dark- 
ness, but  to  give  expression  to  the  joy  of  the  heart  {non  iitiqiie  ad 
Jugandas  tenehras,  sed  ad  signmn  laetitiae  demonstrandum) ,^  St. 
Paulinus,  Bishop  of  Nola,  (t  about  431),  relates  that  in  the  church 
lamps  and  sweet-scented  wax  candles  were  burning,  that  "day  itself 
might  be  brightened  up  with  a  heavenly  splendor."  The  prayers 
recited  at  the  blessing  of  candles,  of  the  Paschal  fire  and  of  the 
Paschal  candle  prove,  as  also  many  hymns  of  the  Breviary  render 
evidence,  that  the  Church  regards  and  employs  light  as  a  symbol  to 
portray  the  manifold  ideas  and  truths  of  our  holy  religion.  Thus  on 
Candlemas  Day  she  implores  God  graciously  "to  grant  that  as  the 
candles  lighted  with  visible  fire  (himinaria  igne  visibile  accensa) 
dispel  the  darkness  of  night,  so  in  like  manner  our  hearts,  enlight- 
ened by  invisible  fire,  that  is,  by  the  resplendent  light  of  the  Holy 
Ghost  {corda  nostra  invisihili  igne ^  id  est^  Sancti  Spiritus  splendore 
illustrata) ^  may  be  delivered  from  all  blindness  of  sin  and  with  the 
purified  eyes  of  the  spirit  be  enabled  to  perceive  what  is  pleasing  to 
Him  and  conducive  to  our  salvation,  in  order  that,  after  the  dark 
and  dangerous  combats  of  this  earthly  life  {post  hujus  saeculi  caligi- 
nosa  discrimina)y  we  may  come  to  the  possession  of  immortal  light" 
(ad  liicem  indeficientem).  At  the  blessing  of  the  fire  on  Holy  Satur- 
day the  Church  prays  to  God,  "the  Eternal  Light  and  Creator  of  all 
light,"  that  He  would  bless  this  light,  so  that  we  "may  be 
thereby  inflamed  with  love  and  be  enlightened  by  the  fire  of  the 
divine  brightness."  The  large  Paschal  candle  is  a  symbol  of  the 
majesty  and  glory  of  the  Risen  Redeemer,  who  by  the  brilliancy  of 
His  light  has  banished  from  the  world  the  darkness  that  enveloped  it. 
3.  In  order  to  comprehend  the  varied  symbolism  of  light,  we 
must  consider  its  natural  qualities  and  effects.  To  us  the  origin, 
essence  and  effects  of  physical  light  are  altogether  mysterious  and 
enveloped  in  unfathomable  obscurity.     Light  appears  to  be  rather 

^  In  blessed  candles  the  sacramental  character  is  also  worthj'^  of  notice.  They 
are,  namely,  not  merely  religious  symbols,  signifying  something  supernatural ; 
but,  moreover,  holy  objects,  which — in  their  way — effect  something  supernatural, 
in  that  they  obtain  for  us  by  reason  and  in  virtue  of  the  prayers  of  the  Church, 
divine  blessing  and  protection,  chiefly  against  the  spirits  of  darkness,  that  we  may 
know,  fulfil  and  obtain  the  mysteries  signified  by  light. 

2    Lib.  contra  Vigilant,  cap.  7. 


316  //.  Liturgical  and  Ascetical  Part. 

spiritual  than  corporeal  and,  consequently,  exercises  also  a 
powerful  influence  over  the  spirit  and  mind  ;  its  effect  is  encourag- 
ing, cheering  and  exhilarating.  "Therefore,  God  has  imparted  it 
to  the  sun,  moon  and  stars,  in  order  to  give  us  light  by  day  and  by 
night ;  and  just  as  the  sun  is  like  the  friendly  face  of  our  Father  in 
heaven  which  He  causes  to  shine  on  the  earth,  so  also  is  the  moon 
as  the  eye  of  a  heavenly  Mother  calmly  and  benignly  looking  down 
upon  us  ;  and  the  stars  are  as  the  glances  of  heavenly  brethren 
encouraging  us  to  praise  the  Great  Father  of  all."     ( Laurent) . 

Light  from  a  great  number  of  wax  caudles  is  naturally  best 
suited  to  shed  grandeur  and  beauty  on  the  celebration  of  divine  wor- 
ship, as  well  as  to  excite  in  those  present  higher  sentiments  ;  for 
their  soft,  quiet,  mysterious  light  pours  rays  of  life,  of  joy,  of  hope, 
of  comfort,  of  happiness  throughout  the  house  of  God  and  over  the 
divine  service.  On  the  contrary,  the  grief  and  affliction  of  the 
Church  are  manifest  when  amid  the  Lamentations  of  the  mournful 
Tenebrae  during  Holy  Week,  light  after  light  is  extinguished,  until 
finally  the  last  one  disappears  behind  the  altar,  and  darkness  reigns 
supreme  in  the  temple  of  God. 

Among  the  things  that  fall  under  the  senses  light  is  the  purest, 
the  most  agreeable,  the  most  delicate,  the  most  ethereal:  it  is  called 
the  smile  of  heaven,  the  beauty  of  earth,  the  joy  of  nature,  the  life 
of  objects,  the  blossom  of  colors,  and  is  the  delight  of  the  eye  and  of 
the  soul.^  So  rich  in  advantages  is  the  visible  earthly  light.  It  is 
therefore,  the  most  appropriate  symbol  of  the  beauty  and  glory,  of 
the  purity  and  brightness  of  the  invisible  world  of  spirit  and  grace. 
While  darkness  is  a  picture  of  paganism,  that  is,  of  ignorance,  of 
error,  of  unbelief,  of  sin,  of  godlessness,  of  desolation  and  despair, 
light  is  considered  an  image  of  Christianity,  that  is,  of  truth,  of 
grace,  of  faith,  of  wisdom,  of  virtue,  of  consolation  and  benediction, 
all  of  which  emanate  from  heaven  and  lead  thereunto.  In  this  com- 
prehensive sense  the  words  of  the  Prince  of  the  Apostles  are  to  be 
understood:  * 'Out  of  darkness  into  His  marvelous  light  hath  God 
called  us"    (I  Peter  2,  9). 

In  the  first  place,  light  symbolizes  the  Diviue  nature  and  essence; 
for  "God  is  light  aud  in  Him  there  is  no  darkness"  (i  John  1,5),  "He 
hath  put  on  praise  and  beauty,  He  is  clothed  with  light  as  with  a 
garment"(Ps.  103,  1-2),  "He  dwelleth  in  light  inaccessible"  (i  Tim. 
6,  16)  and  is  "the  P'ather  of  lights"  (James  i,  17).  God  is  the 
eterual,  uncreated  light,  that  is,  an  unfathomable  ocean  of  truth  and 
wisdom,  of  love  and  sanctity,  of  beauty  and  felicity,  of  majesty  and 
glory.  God  is,  moreover,  the  Creator  and  the  source  of  all  material 
and  spiritual,  of  all  natural  aud  superuatural  light. 

What  the  sun  is  for  the  material  world,  the  God-Man  Jesus 
Christ  is  for  the  spiritual  world,  for  the  kiugdom  of  grace  aud  glory. 
He  is  the  "Light  of  light"  {lumen  de  himinr),  "the  brightness  of 
His  Father's  glory"  (Heb.  1,3),   "the  brightness  of  eternal  light" 


1    Cf.  Scheeben,  Die  Herrlichkeiten  der  gottlichen  Gnade,  3.  Buch,  1  Ilauptst. 


Sl»   The  Use  and  Meaning  of  Light  at  the  Holy  Sacrifice  of  the  Mass.     317 

(Wisdom  7,  26),  *'a  light  to  the  revelation  of  the  Gentiles,  and  the 
glory  of  the  people  Israel''  (lyuke  2,  31),  *'the  Star  of  Jacob" 
(Numbers  22,  16),  "the  bright  morning  star"  (Apoc.  22,  16),  "the 
light  of  the  world"  (John  12,  46),  "the  lamp  of  the  heavenly  Jeru- 
salem" (x\poc.  21,  23),  "the  morning  star  that  knows  no  setting," 
"the  true  sun  that  shines  with  unfading  splendor."  Light  also 
represents  the  glory  of  the  Only-Begotten  of  the  Father  and  the  re- 
flection of  this  glory  in  the  plenitude  of  truth  and  grace  (John  i,  14), 
which  through  Him  —  the  Author  and  End  of  salvation  —  has  been 
imparted  to  mankind.  "As  the  angels  and  the  stars,  the  army  of 
the  Lord,  are  nothing  else  than  the  visible  splendor,  the  radiant  gar- 
ment of  His  invisible  being,  so  also  Holy  Scripture,  to  designate  the 
manner  of  His  revelation  and  of  His  gracious  operations,  makes  use 
of  no  image  more  preferably  than  that  of  light,  and  is  inexhaustible 
in  presenting  this  image  repeatedly  under  new  aspects"   (Grimm). 

Nothing  is  more  familiar  to  us,  than  to  speak  of  the  light  of 
truth  and  of  grace.  Light  enlightens  the  eyes  and  renders  the  things 
of  this  world  visible  :  the  truth  of  faith  shows  us  a  new,  more 
beautiful  and  supernatural  world,  gives  us  an  insight  into  the  most 
profound  mysteries  of  God,  unveils  the  beauty  and  the  splendor  of 
the  kingdom  of  grace  and  glory,  which  is  infinitely  more  marvelous 
than  all  the  grandeur  of  the  wondrous  world  of  stars.  By  means  of 
revealed  truth  God  Himself  enlightens,  —  God,  who  by  His  word 
caused  His  light  to  shine  out  of  darkness  into  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of  Christ 
Jesus  (2  Cor.  4,  6).  —  In  a  manner  none  the  less  excellent  does  the 
light  represent  the  essence  and  the  efficacy  of  grace,  wdiich  is  called 
by  the  Fathers  "the  light  of  God."  The  flame  of  light  is  mysteri- 
ous, pure,  beautiful,  lovely,  radiant,  full  of  brightness  and  warmth; 
divine  grace  is  also  a  mystery,  it  removes  the  stains  of  sin  from  the 
soul  and  imparts  purity,  beauty  and  brilliance,  it  fills  the  under- 
standing with  knowledge  and  wdsdom,  the  will  with  power  and 
strength,  the  heart  with  love  and  joy. 

From  Christ's  fulness  of  light  we  should  draw  light  and  receive 
His  truth  and  grace  into  our  hearts,  that  we  "may  be  transformed 
from  glory  to  glory  into  a  like  image  of  the  Lord"  (2  Cor.  3,  18), 
and  be  made  "light  in  the  Lord"  (Eph.  5,  8^,  "children  of  the  light 
and  of  the  day"  (i  Thess.  5,  5).  Consequently,  light  is  also  the 
emblem  of  the  true  disciple  of  Jesus  Christ,  who  walks  in  the  light 
as  Christ  is  in  the  light  (i  John  i,  7);  it  is  the  symbol  of  the  new 
life  of  God's  children  illumined  with  the  splendor  of  virtue  and 
purity  of  life.  For  "the  path  of  the  just,  as  a  shining  light,  goeth 
forward  and  increaseth  even  unto  the  perfect  day"  (Proverbs  4,  18). 
"Whosoever  lives  devoutly  and  chastely  in  the  Church,  striving  for 
what  is  above  and  not  for  what  is  of  the  earth,  is  as  a  light  from 
heaven,  and  while  preserving  in  himself  the  brightness  of  a  holy 
life,  shines  like  unto  a  star,  to  lead  many  into  the  way  of  the 
Lord."^     In  a  more  particular  manner  the  three  divine  virtues  of 

^    St.  Leo,  Third  Discourse  on  the  Feast  of  the  Lord's  Circumcision. 


318  //.  Liturgical  and  Ascetical  Part. 

faith,  hope  and  charity  are  very  beautifully  represented  by  burning 
candles.  The  brightness  of  the  flame  indicates  faith,  which  is  a 
lamp  to  our  feet  and  a  light  to  our  paths  (Ps.  ii8,  105);  the  constant 
flaring  up  of  the  flame  is  an  image  of  Christian  hope,  which  keeps 
its  glance  fixed  immovably  above,  directing  all  its  aspirations  to 
supernatural  goods;  the  glow  of  the  flame  which  gradually  consumes 
the  wick  and  the  wax,  represents  love,  a  love  which  sacrifices  all 
that  it  has,  all  the  powers  of  soul  and  body  in  the  service  of  God.  — 
The  flame  of  the  candle,  ascending  silently,  pure  and  warm,  is  also 
an  emblem  of  adoration  and  devotion,  on  the  wings  of  which  the 
heart  flies  above  all  that  is  earthly,  and  peacefully  reposes  in  the 
bosom  of  God.  —  Finally,  the  glory  of  heaven  is  also  re|)resented 
under  the  figure  of  light :  the  eternal  unfading  light  enlightens  the 
saints  of  heaven.  Lux  perpetua  lucehit  Sanctis  tuis,  Domine,  et 
aeternitas  temporum.  ^'To  him  that  shall  overcome."  saitli  the 
Lord,  ^'I  will  give  the  morning-star"  (Apoc.  2,  28),  that  is,  the 
light  of  heavenly  glory,  the  Beatific  Vision  of  God.  He  that  casts 
off  the  works  of  darkness  and  puts  on  the  armor  of  light,  he  that  is 
enlightened  in  heart  and  mind,  aglow  with  the  fire  of  the  Holy  Ghost 
and  inflamed  with  heavenly  desires,  producing  fruits  of  light  in  all 
goodness,  justice  and  truth,  will,  after  the  dangerous  darkness  of 
this  life,  attain  to  imperishable  light  and  to  the  feast  of  eternal 
brightness  (ad perpetuae  daritatis  festa). 

4.  This  comprehensive  and  profound  symbolism  confirms  and 
explains  the  manifold  use  of  light  in  the  liturgy.  The  Church  per- 
forms her  divine  services  in  the  splendor  of  lights.  In  general  this 
indicates  that  Jesus  Christ,  the  true  light,  is  the  object  of  her  divine 
worship  and  the  author  of  the  dispensation  of  her  graces.  —  The  wax 
candles  which  burn  during  Holy  INIass  proclaim  that  Christ  appears 
on  the  altar  as  the  mystical  sun  of  grace,  to  difluse  light  and  life, 
joy,  consolation  and  blessing  into  all  susceptible  hearts.  The  lighted 
candles  consume  themselves,  as  they  brightly  burn,  and  thus  repre- 
sent the  sacrificing  love  of  Jesus,  who  oflers  Himself  on  the  altar  in 
the  Eucharistic  Sacrifice,  in  order  to  impart  to  man  the  interior  light 
of  grace  and  the  eternal  light  of  life.  The  candles  on  the  altar 
designate  the  manifold  graces  flowing  from  the  Sacrifice,  by  which 
the  Lord  enlightens  the  soul  with  holy  knowledge,  fills  it  with  salu- 
tary strength  and  animates  it  with  a  heavenly  joy.  —  The  burning 
candles,  moreover,  admonish  us  to  celebrate  or  to  assist  at  the  Holy 
Sacrifice  with  lively  devotion  and  ardent  love;  the  sight  of  these 
mystical  lights  should  awaken  in  us  quiet,  serious  and  holy  joy  and 
happiness  of  soul.  The  light  of  the  candles  shows  us  that  on  the 
altar  glows  the  very  focus  of  divine  love,  into  whose  ardors  we  should 
day  by  day  dip  our  poor  heart,  that  it  may  be  transformed  into  a 
flame  of  love,  and  that,  as  "bright  examples  of  sincere  Christian 
living,  without  reproach,  in  the  midst  of  a  depraved  generation,  we 
may  shine  before  the  world  as  lights  from  heaven"  (Phil.  2,  15-16), 
and  thus  by  a  fervent  and  virtuous  career  glorify  (lod  and  edify  our 


S2.   The  Language  used  in  the  Celebration  of  the  Holy  Mass,         319 

neighbor.^  So  intimate,  so  instructive  and  elevating  is  tlie  liturgical 
use  of  the  light;  it  helps  us  to  assist  at  and  celebrate  the  divine 
worship  with  proper  sentiments  of  interior  enlightenment,  with  a 
corresponding  heartfelt  fervor. 

32.     The  Language  Used  in  the  Celebration  of  the  Holy  Mass. 

I.  All  the  requisites  for  the  celebration  of  the  Eucharistic 
Sacrifice  have  been  selected  with  especial  care,  and  nothing  has 
been  adopted  but  what  has  been  found  best  suited  unto  this  end. 
This  applies  also  to  the  language  in  which  the  Holy  Sacrifice  is 
celebrated  ;  for  the  liturgical  language  should  correspond  to  its  litur- 
gical object.  The  Mass  considered  in  itself  could  assuredly  be 
celebrated  in  any  language,  but  by  the  Providence  of  God  the  Latin 
language  has  become,  and  still  continues  to  be  of  all  languages  the 
most  widely  diffused  for  divine  worship.'^  The  very  ancient  practice 
of  the  Church  of  celebrating  Mass  in  the  West,  not  in  the  living 


1  lyiturgists  of  the  Middle  Age  find  also  in  the  number  two,  that  is,  in  the  two 
rows  of  altar-candles  —  to  the  right  and  left  from  the  Crucifix  —  a  mystical,  sym- 
bolical reference.  According  to  them  the  lights  divided  equally  on  the  two  sides 
of  the  altar  symbolize  that  the  light  and  joy  of  faith  was  brought  to  the  two  ancient 
nations,  namely,  to  the  Jews  and  Pagans,  hence  to  the  entire  world  by  Jesus  Christ 
crucified,  that  is,  by  the  Sacrifice  of  the  Cross  and  the  "Word  from  the  Cross,"  of 
which  the  altar-cross  placed  in  the  midst  of  the  lights  reminds  us.  —  The  multipli- 
cation of  lights  at  Solemn  High  Mass  enhances  the  celebration  and  denotes  the 
increased  joy  of  the  feast  (Christmas  joy,  Easter  joy,  &c,),  which  has  its  peculiar 
reason  and  object  in  the  mystery  that  is  celebrated.  The  devout  visiting  of  the 
Blessed  Sacrament  and  the  faithful  devout  celebration  of  divine  worship  is,  in  the 
course  of  the  ecclesiastical  year,  an  ever  fresh  source  of  holy  and  heartfelt  joy. 

2  Whether  the  Apostles  celebrated  the  Holy  Sacrifice  in  the  language  of  each 
individual  nation  or  only  in  the  Aramean  (Syro-Chaldaic),  Greek  and  Latin  lan- 
guages cannot  be  determined  with  certainty.  In  any  case,  from  the  first  four  cen- 
turies no  liturgy  can  be  shown  composed  in  any  other  than  the  three  languages  of 
the  inscription  of  the  Cross.  In  the  West,  for  example,  in  Italy,  in  Germany,  in 
Spain,  in  France,  in  England,  Latin  was  at  all  times  the  liturgical  language. 
Toward  the  end  of  the  ninth  century  Pope  John  VIII.  (872—882)  permitted  the 
Moravian  Slavs,  converted  by  Sts.  Cyril  and  Methodius,  to  celebrate  the  liturgy  in 
their  (Slavonic  or  Glagolitic)  native  language,  and  that  probably  in  order  to  pre- 
vent their  apostasy  to  the  Greek  Schism.  In  the  East  also  the  Church  later  on  per- 
mitted some  schismatics  and  heretics,  who  had  returned  to  the  unity  of  the  Church 
(for  instance,  the  Copts,  Armenians,  Ethiopians),  to  retain  their  native  language 
in  the  liturgy.  At  present  there  are  twelve  languages  used  in  the  Catholic  liturgy; 
namely,  1.  Latin,  2.  Greek,  3.  Syriac,  4.  Chaldaic,  5.  Arabian,  6.  Ethiopian, 
7.  Glagolitic,  8.  Ruthenian,  9.  Bulgarian,  10.  Armenian,  11.  Coptic,  12.  Roumanian. 
With  the  exception  of  Roumanian,  all  these  languages  used  in  the  liturgy  have  for 
a  considerable  time  no  longer  been  the  living  languages  of  the  people,  but  only 
dead  languages.  The  united  Roumanians  alone  make  use  of  the  living  mother- 
tongue  in  the  liturgy;  this  is  not  expressly  permitted  by  Rome,  but  is  merely 
tolerated.  (Cf.  Bartak,  Versuch,  die  liturgische  Sprache  der  Kirche  vom  dogmati- 
schen,  historischen  und  pastorellen  Standpunkte  zu  beleuchten.  Koniggratz,  1875.) 


320  //.  Liturgical  and  Ascetical  Part. 

language  of  the  country,  but  in  a  dead  language,  that  is,  in  I^atin, 
for  the  most  part  a  language  unintelligible  to  the  people,  has  since 
the  twelfth  century  to  the  present  epoch  been  frequently  made  the 
subject  of  attack.  ^  Such  attacks  originated  principally  in  an  heret- 
ical, schisniatical,  proudly  national  s^^irit  hostile  to  the  Church,  or 
in  a  superficial  and  false  enlightenment,  in  a  shallow  and  arid  ration- 
alism entirely  destitute  of  the  perception  and  understanding  of  the 
essence  and  object  of  the  Catholic  liturgy,  especially  of  the  pro- 
foundly mystical  sacrifice.  In  the  attempt  to  suppress  the  Latin 
language  of  the  liturgy  and  to  replace  it  by  the  vernacular,  there 
was  a  more  or  less  premeditated  scheme  to  undermine  Catholic 
unity,  to  loosen  the  bond  of  union  with  Rome,  to  weaken  the  Cath- 
olic spirit,  to  destroy  the  humility  and  simplicity  of  faith.  There- 
fore, the  x-\postolic  See  at  all  times  most  persistently  and  inflexibly 
resisted  such  innovations  ;  for  it  is  an  invariable  principle  of  the 
Church  never  to  alter  the  ancient  liturgical  language,  but  inviolably 
to  adhere  to  it,  even  though  it  be  no  longer  the  living  language 
spoken  or  understood  by  the  people.  —  The  Church  likewise,  when 
introducing  the  Roman  liturgy  among  newly  converted  nations,  has 
for  many  centuries  permitted  the  Latin  language  only.  '^  —  She  ex- 
communicates all  those  who  presume  to  declare  the  vernacular  to  be 
the  necessary  or  the  only  permissible  language  for  the  liturgy;^  she 
stigmatizes  as  impertinent  effrontery  for  any  one  to  censure  or  com- 
bat the  retention  of  the  Latin  language  for  divine  worship. "^  This  is 
just  ;  for,  as  St.  Augustine  remarks,  "to  question  what  the  united 
Church  practises  as  a  rule  is  the  most  daring  madness."^  In  all 
such  general  decrees  and  usages  appertaining  to  divine  worship,  the 
Church  is  directed  and  preserved  from  injurious  blunders  by  the  Holy 
Ghost. "^    Instead  of  censuring  the  Church  on  account  of  her  practice, 

^  Opponents  of  the  Latin  language  of  worship  were,  as  a  rule,  heretics,  schis- 
matics and  rationalistic  Catholics;  for  example,  the  Albigensians,  the  so-called 
Reformers,  the  Jansenists,  the  Gallicans,  the  Josephites,  the  so-called  German  and 
the  Old  Catholics. 

2  Concludendum,  constantem  firmamque  disciplinam  esse,  ne  Missae  idioma 
mutetur,  etsi  mutet  lingua  vernacula  :  sed  eo  sermone  Missa  celebretur,  quo  cele- 
brata  est  ab  initio,  etiamsi  ea  lingua  exoleverit  apud  vulgus,  ejusque  peritiam  viri 
docti  dumtaxat  habeant.  Est  autem  Apostolicae  Sedis  in  recenti  populorum  con- 
versione  ad  fidem  pro  variis  circumstantiis  vel  permittere  vernaculae  linguae  usum 
in  divinis  ofTiciis  celebrandis,  sed  vere  affirniari  potest,  S.  Sedem  propensiorum 
€sse  in  illam  partem,  ut  ex  recens  conversis  ad  fidem,  habiliore  qui  sint  iugeuio, 
seligantur  et  latinis  potius  literis  erudiantur,  quam  ut  facultas  concedatur,  ad- 
hibendi  in  Missae  celebratione  vulgarem  linguam.  (Benedict.  XIV.  De  Missa 
sacrific,  1.  2,  c.  2,  n.  14.) 

3  Trident,  sess.  22,  can.  9. 

*    Bulla  "Auctorem  fidei"  1794.  prop.  33.  66. 

'''  Quod  universa  frequentat  Ecclesia,  quin  ita  faciendum  sit,  disputare,  inso- 
lentissimae  insaniae  est.     (S.  Aug.  Epist.  54  ad  Januar.) 

"  In  things  relating  to  divine  worship  St.  Thomas  makes  use  of  the  prescrip- 
tion and  custom  of  the  Church  as  a  conclusive  argument,  to  refute  various  objec- 


32.   The  Language  used  in  the  Celebration  of  the  Holy  Mass.         321 

that  has  endured  more  than  a  thousand  years,  of  conducting  her 
liturgical  worship  in  a  dead  language,  we  should  rather  acknowledge 
and  admire  her  supernatural  wisdom  ;  she  counts  her  experiences  by- 
centuries  :  ours  we  can  enumerate  only  by  days. 

The  Church  is  moved  by  interests  most  sacred  to  maintain  and 
to  introduce  wherever  she  is  spread  in  the  world  and  receives  new 
nations  into  her  pale,  the  Latin  as  the  common  language  of  her 
liturgy.  This  conduct  on  her  part  does  not  rest  on  a  discipline  of 
secrecy.  The  Church  does  not  wish  to  conceal  her  mysteries  from 
the  faithful.  It  is  rather  her  very  ardent  desire  that  her  children 
should  understand  all  the  wealth  and  beauty  of  her  divine  worship ; 
hence  she  obliges  and  admonishes  her  priests  to  unfold  ^  to  the 
peoj^le  the  meaning  of  the  celebration  of  the  mystical  Sacrifice  by 
clearly  and  devoutly  explaining  from  time  to  time  the  holy  Sacrifice 
of  the  Mass  with  all  its  ceremonies  and  prayers  in  the  school-room 
and  in  the  church,  in  the  catechetical  instructions  and  in  sermons. 2 
After  the  fathers  of  the  Council  of  Trent  had  subjected  the  objection 
raised  to  the  Latin  tongue  in  Church  service  to  thorough  examina- 
tion, they  unanimously  declared  that,  although  the  Mass  embodied 
a  vast  amount  of  religious  instruction,  they  still  deemed  it  inexpedi- 
ent that  the  Holy  Sacrifice  should  be  ever>^ where  (passim)  celebrated 
in  the  vernacular ;  that,  on  the  contrary,  everywhere  the  rite 
(custom)  authorized  by  the  Holy  Roman  Church  should  be  main- 
tained. But  in  order  that  the  sheep  of  Christ  may  not  hunger  and 
the  children  may  not  ask  for  bread  without  there  being  some  one  to 
break  it  unto  them,  the  Council  commands  pastors  of  souls,  that 
during  the  celebration  of  Mass  they  frequently  explain  some  part  of 
what  has  been  read  in  the  ]\Iass,  and  that  especially  on  Sundays  and 
holidays  they  give  instruction  of  some  mystery  of  this  most  Holy 
Sacrifice.^  —  The  Church  acts  thus,  because  she  is  persuaded  that  an 
nnchangeable  and  universal  language  for  divine  worship  prevents, 
on  the  one  hand,  much  harm  and  danger,  and,  on  the  other  hand, 
offers  numerous  advantages  for  her  liturgical  object,  as  well  as  for 
her  activity  and  efficiency  in  general.  These  advantages  are  so 
great,  that  the  profit  the  people  might  in  a  certain  respect  and  in 
some  cases  derive  from  understanding   the  language  used  in  the 

tions.  Contra  est,  quod  ea  quae  per  Ecclesiam  statuuntur,  ab  ipso  Christo  ordinan- 
tur.  In  contrarium  est  Ecclesiae  consuetudo,  gjiae  errare  non  potest,  utpote  a 
Spiritu  sancto  instructa.     (3,  q.  83,  a.  3  et  5.) 

1  Quisque  vestrum  expositionem  Symboli  et  Orationis  dominicae  juxta  ortho- 
doxorum  Patrum  traditionis  penes  se  habeat  easque  atque  Orationes  Missarum  et 
Epistolas,  Evangelia  et  Canonem  bene  intelligat,  ex  quibus  praedicando  populum 
sibi  commissum  sedulo  instruat  et  niaxime  non  bene  credentem.  (Pontif.  Roman. 
Ordo  ad  Synodum.) 

2  Vehementer  cupimus,  ut  animarum  moderatores  commissos  sibi  greges  saepe 
ac  diligenter  doceaut  divini  hujus  sacrificii  dignitatem  ac  praestautiam  uberrimos- 
que  fructus,  qui  in  pie  ac  devote  sacris  adstantes  deriventur.     (Coll.  Lac.  Ill,  496.) 

^    Trident,  sess.  22,  cap.  8. 
20 


322  II.  Liturgical  and  Ascetical  Part, 

divine  service,  bears  no  comparison  thereunto,  and  is  far  surpassed 
thereby ;  besides  said  profit  may  be  secured  in  some  better  and  more 
sure  way  and  thus  be  easily  compensated.  ^ 

2.  Latin  is  the  language  almost  universally  employed  in  the 
divine  service  all  over  the  Catholic  world  ;  other  cult  languages  are 
comparatively  but  little  disseminated.  Only  the  most  weighty 
reasons  will  be  given  here  for  the  use  of  the  Latin  language  in  the 
liturgy  of  the  holy  Sacrifice  of  the  Mass. 

a)  The  Latin  language  is  consecrated  by  the  mystic  inscription 
attached  to  the  Cross,  as  well  as  sanctified  by  the  usage  of  nearly 
two  thousand  years,  and  hence  it  is  most  closely  interwoven  with  the 
primitive  Roman  Catholic  liturgy  of  the  holy  Sacrifice.  The  in- 
scription on  the  Cross  :  "Jesus  of  Nazareth,  King  of  the  Jews,''  was 
written  in  Hebrew,  Greek  and  Latin  (John  19,  19,  20).  These  were 
the  three  principal  languages  of  that  epoch,  and  by  divine  dispensa- 
tion they  were,  so  to  say,  destined  and  consecrated  on  the  Cross  for 
the  liturgical  use  of  the  Church.  Through  the  inscription  on  the 
Cross  they  proclaimed  to  the  whole  world  the  dignity,  power  and 
glory  of  the  Redeemer,  the  royalty  and  dominion  of  grace  which  He 
acquired  by  His  bloody  death  ;  at  the  altar  these  languages  continue 
to  live  throughout  all  ages,  and  serve  to  announce  and  to  celebrate 
until  the  end  of  time  the  death  of  Christ  for  our  redemption,  whereby 
the  reign  of  grace  is  ever  more  widely  extended  and  firmly  estab- 
lished, the  kingdom  of  peace  progresses  ever  more  towards  its  happy 
consummation.  In  the  first  centuries  these  three  languages  were 
employed  predominantly,  if  not  exclusively,  in  the  liturgical  service. 

Of  these  three  languages  the  Latin  at  an  early  date  gained  the 
precedence  ;  for,  being  the  language  of  the  Roman  world,  it  became 
throughout  the  West  with  the  spread  of  Christianity  also  the  language 
of  the  liturgy.  Divine  Providence  selected  Rome  as  the  centre  of 
the  Catholic  Church  ;  from  Rome  the  messengers  of  the  faith  were 
sent  forth  in  all  directions  to  spread  the  light  of  the  Gospel.  Along 
with  the  grace  of  Christianity,  together  with  the  Catholic  faith  and 
its  divine  worship  the  western  nations  also  received  Latin  as  the 
Church-language;  for  in  that  tongue  the  Holy  Mysteries  were  always 
celebrated,  though  the  nations  recently  converted  spoke  a  different 
language  and  did  not  understand  Latin.  Thus  the  language  of  the 
Mother  Roman  Church  became  the  common  language  of  worship  of 
all  her  daughters,  the  Catholic  Christian  Churches  esta])lished  from 
Rome  in  the  West.  —  In  the  beginning  Latin  was  understood  and 
spoken  in  many  localities  by  the  people,  but  it  continued  to  be  the 
liturgical  language  even  after  it  had  been  superseded  by  other 
tongues  in  civil  life,  and  had  ceased  to  be  tlie  language  of  the  people 
and  of  the  country.  —  For  centuries  the  Latin  language  has  ceased 
to  be  spoken  in  the  daily  life  and  intercourse  of  the  world,  but  it 
will  continue  to  live  immortal  by  ecclesiastical   usage  and  in  the 


^     Ilia  utilitas  et  incerta  est  et  multis  periculis  exposita  et  alio  securiori  et  suf- 
ficiente  modo  suppleri  potest.     (Suarez,  disp.  83,  sect.  I,  u.  21.) 


3^.   The  Language  used  in  the  Celebration  of  the  Holy  Mass.         323 

sanctuary  of  divine  worship  unto  tlie  consummation  of  ages.  The 
most  sacred  reminiscences,  the  history  and  the  acts  of  the  Catholic 
Church  are  intimately  connected  with  it.  From  the  beginning  of 
Christianity  the  sublime  mystery  of  the  Mass  was  celebrated,  the 
sacramental  means  of  grace  were  administered,  God  was  glorified, 
men  were  sanctified  and  led  to  salvation  in  this  language.  It  is 
without  doubt  elevating  and  inspiring  to  offer  sacrifice  and  pray 
in  the  very  language  and  in  the  very  words,  whose  forcible  yet  sweet 
tones  once  resounded  in  the  mouths  of  the  primitive  Christians  and 
our  forefathers  in  the  dark  depths  of  the  Catacombs,  in  the  golden 
areas  of  the  ancient  basilicas,  and  in  the  sumptuous  cathedrals  of  the 
Middle  Age.  In  the  Latin  language  of  divine  worship  innumerable 
saints,  bishops  and  priests  of  all  times  have  offered  sacrifice,  prayed 
and  sung  ;  in  it  the  most  magnificent  liturgical  formulas  are  com- 
posed—  prayers  of  incomparable  beauty  and  "marvellous  hymns, 
which  echo  throughout  the  vaults  of  Catholic  churches,  now  resound- 
ing in  great  exaltation  or  sung  in  soft  strains  of  sweet  joy,  now 
weeping  in  sorrow,  at  another  time  lamenting  in  sympathetic  grief 
for  Christ."  Should  not  this  ancient  Latin  language  of  divine  ser- 
vice, so  venerable  and  hallowed  in  its  origin  and  use,  be  extremely 
dear  and  precious  to  us,  so  that  we  would  not  for  any  price  give  it 
up  or  be  deprived  of  it  at  the  celebration  of  Holy  Mass  ? 

b)  The  Latin  language  is  better  suited  than  the  languages  of 
different  countries  to  the  celebration  of  divine  worship,  not  only 
because  it  is  very  perfect,  but  furthermore  because,  as  a  so-called 
dead  language,  it  has  the  incomparable  merit  of  being  at  the  same 
time  unchangeable  and  mysterious.  The  genus  of  the  Latin  lan- 
guage possesses  great  perfection  :  it  is  distinguished  for  its  dignity 
and  gravity,  clearness  and  precision,  for  its  richness  and  euphony. 
It  is,  therefore,  often  difficult  to  render  the  complete  sense,  and  still 
more  difficult,  and  sometimes  utterly  impossible,  to  bring  out  in  a 
translation  the  beauty,  the  strength,  the  dignity,  the  unction,  the 
depth  and  the  wealth  of  thought  of  the  original  Latin.  To  convince 
one's  self  of  this,  one  should  compare,  for  example,  the  various 
translations  of  the  Mass  prayers  and  sequences  with  the  Latin  text. 
In  addition  to  all  this,  Latin  is  the  language  Urbis  et  Orhis  (the 
language  of  the  world),  the  official  Church  language,  the  language 
of  communication  between  the  Pope  and  the  Bishops,  the  language 
of  the  Councils  and  of  theological  science.  Because  of  such  ad- 
vantages it  is  eminently  fitted  to  be  used  the  world  over  as  the  lan- 
guage of  the  Catholic  Church  in  the  celebration  of  her  divine  wor- 
ship. 

Latin  survives  no  longer  in  the  converse  of  the  common  people, 
but  in  the  sanctuary  of  the  Church.     As  a  so-called  dead^  language, 

^  The  Oriental  churches  also  reject  the  principle,  that  the  vernacular  language 
of  a  country  or  people  should  be  used  in  the  celebration  of  Holy  Mass.  This  is 
proved  by  the  most  decisive  facts.  The  united  and  the  schismatical  Greeks  cele- 
brate the  Holy  Sacrifice  in  the  ancient  Greek,  which  the  people  do  not  understand. 


324:  //.  Liturgical  and  Ascetical  Part. 

it  is  unchangeable,  while  the  languages  of  the  people  undergo  con- 
stant improvement  and  remodelling,  and  are  ever  liable  to  go  on 
progressing  and  altering.  What  would  become  of  liturgical  books, 
if,  with  time  and  the  changes  of  the  vernacular,  they  were  subjected 
to  perpetual  change  and  reconstruction  ?  By  such  necessary,  inces- 
sant remodelling  and  alteration  of  the  liturgical  formulas  of  prayer, 
the  original  text  and  context  would  lose  not  only  much  of  their 
incomparable  force  and  beauty,  but  often  —  notwithstanding  strict 
surveillance  on  the  part  of  the  Church  —  would  be  disfigured  and 
spoiled  by  circumlocutions,  interpolations,  omissions,  incorrectness, 
errors  and  misrepresentations.  Hence  it  would  be  impossible  to  pre- 
serve and  maintain  uniformity  of  divine  worship  at  different  times 
among  even  one  and  the  same  people,  much  less  throughout  the  world. 
All  these  inconveniences  are  obviated  by  the  use  of  an  unchangeable 
language  for  divine  worship.  In  the  unchangeableness  of  the  Latin 
for  divine  worship  the  Roman  Missal  appears  as  an  intangible  and 
inviolable  sanctuary,  deserving  of  admiration  and  profound  respect. 
Since  the  Latin  language  has  been  withdrawn  from  daily  life, 
from  the  ordinary  intercourse  of  mankind,  since  it  is  not  heard  on 
the  street  or  in  the  market-place,  it  possesses  in  the  eyes  of  the  faith- 
ful a  holy,  venerable,  mystic  character.  Under  this  aspect  also  it  is 
eminently  suited  for  the  celebration  of  the  Holy  Sacrifice  of  the 
Mass,  which  in  itself  comprises  many  mysteries.  The  celebration  of 
this  mystic  Sacrifice  fittingly  calls  for  a  language  elevated,  majestic, 
dignified  and  consecrated  ;  religious  sentiment  demands  this,  and  the 
Latin  tongue  answers  this  requirement.  — Just  as  the  silent  saying 
of  the  Canon,  so  also  the  use  of  a  sanctified  cult  language,  different 
from  that  of  profane  intercourse,  points  to  the  unfathomable  and 
unspeakable  depth  of  the  mystery  of  the  altar,  and  protects  it  against 
contempt  and  desecration.  The  majesty  of  the  divine  worship 
depends,   indeed,   chiefly  on  the   devout,    dignified   and  reverential 


The  Abyssinians  and  Armenians  celebrate  Holy  Mass  respectively  in  the  ancient 
Ethiopian  and  the  ancient  Armenian,  understood  only  by  the  learned.  The  same 
holds  good  with  regard  to  the  Syrians  and  Egyptians,  who  celebrate  Holy  Mass  in 
the  ancient  vSyrian,  and  also  with  regard  to  the  Melchites  and  Georgians  (Caucasian 
province)  who  at  Holy  Mass  make  use  of  the  ancient  Greek.  The  same  is  observed 
by  the  Russians,  although  Greek  is  not  the  language  of  the  people,  who  speak 
only  a  Slavonian  dialect.  Here  we  may  also  refer  to  the  practice  of  the  Church  in 
the  Old  Law.  Up  to  the  time  of  Christ  and  the  Apostles,  the  ancient  Hebrew  was 
the  language  of  the  Patriarchs,  the  cult  language,  although  no  longer  understood 
by  the  Jewish  nation,  who  after  the  Babylonian  Captivity  made  use  of  the  Syro- 
Chaldaic  idiom.  It  was  this  divine  worship  in  the  ancient  Hebrew  that  our  Lord 
and  His  disciples  attended,  thus  actually  approving  a  language  for  divine  worship 
that  was  not  the  language  of  the  people.  Neither  the  Lord  nor  His  Apostles 
designated  or  censured  this  as  an  abuse.  The  use  of  a  particular  cult  language, 
differing  from  the  ordinary  current  and  spoken  language,  was,  therefore,  practised 
for  a  long  time  in  the  Church  of  the  Old  Testament,  and  was  unequivocally 
approved  of  by  the  conduct  of  our  Saviour  and  of  His  Apostles.  (Cf.  Augsburg. 
Pastoralblatt,  Jahrg.  1877,  S.  166.) 


32.   The  Language  used  in  the  Celebration  of  the  Holy  Mass.         325 

demeanor  of  the  celebrant ;  but  the  liturgical  language  contributes 
also  its  share  thereunto,  and  a  foreign  language  is  suitable,  in  a 
measure,  to  veil  the  defects  and  repulsive  routine  of  many  a  priest, 
and  to  prevent  them  from  appearing  so  glaring.  Thus  the  Latin 
language  —  elevated  above  the  time  and  place  of  every  day  life,  —  is 
a  mystic  veil  for  the  Adorable  mysteries  of  the  Holy  Sacrifice,  which 
here  below  we  acknowledge  only  in  the  clear  obscurity  of  faith,  but 
whose  clear  vision  shall  be  our  portion  in  heaven  as  a  recompense 
for  our  humble  faith. 

The  use  of  the  Latin  language  in  nowise  prevents  the  faithful 
from  participating  in  the  fruits  of  the  Sacrifice,  notwithstanding 
assertions  to  the  contrary.  The  demand  that  the  Mass  should  every- 
where be  celebrated  in  the  vernacular,  is  based  for  the  most  part  on 
ignorance,  or  on  an  entire  misconception  of  the  real  nature  and 
object  of  the  Eucharistic  Sacrifice.  The  liturgy  of  the  Holy  Sacrifice 
contains  "much  that  is  instructive"  {magnam  eruditionem  —  Tri- 
dent.), but  instruction  is  by  no  means  its  principal  object.  The 
altar  is  not  a  pulpit,  the  Holy  Mass  is  not  primarily  a  doctrinal 
lecture  or  an  instruction  to  the  people.  The  Sacrifice  is  essentially 
a  liturgical  action  performed  by  the  priest  for  propitiating  and 
glorifying  God,  as  well  as  for  the  salvation  of  the  faithful.  In  this 
sacrifice  the  Christian  people  should  take  a  lively  part,  full  of  profit 
to  themselves,  and  they  should  in  spiritual  union  with  the  celebrat- 
ing priest  —  plus  medulUs  cordis  quam  lahiis  vocis  —  more  with  the 
heart  than  with  the  lips  —  join  in  prayer  and  sacrifice.  And  this  is 
not  possible  for  them  to  do  without  some  understanding  of  the  litur- 
gical celebration;  for  "although  devotion  consists  principally  in  an 
abundance  of  devout  sentiments  and,  consequently,  belongs  more  to 
the  heart  than  to  the  understanding,  there  is,  however,  no  perfect 
devotion  without  the  enlightenment  of  the  understanding.  But  in 
order  to  acquire  the  requisite  knowledge  to  join  in  devout  union  with 
the  priest  celebrating  the  Mass,  various  means  are  at  the  disposal  of 
Catholics  ;  the  celebration  of  the  Church  service  in  the  vernacular  is 
not  at  all  requisite  therefore,  and  would  oftentimes  prove  of  little  or 
no  avail.  By  means  of  oral  teaching,  with  the  aid  of  books  of  in- 
struction and  devotion,  every  Christian  may  obtain  a  sufiBcient 
knowledge  of  the  liturgy  of  the  Holy  Sacrifice,  of  the  prayers  which 
the  priest  recites  at  the  altar.  For  this  purpose  the  mere  recital  of 
formulas  of  prayer  in  the  vernacular  by  the  celebrant  would  not 
suffice:  for  in  many  cases,  for  example,  in  large  churches,  at  High 
Mass,  or  when  several  priests  celebrate  at  the  same  time,  it  would  be 
impossible,  or  at  least  disedifying,  to  pray  so  loud  at  the  altar  that 
all  present  could  distinctly  hear  and  understand  the  words  of  the 
officiating  priest.  Even  if  they  did  understand  the  words  which  the 
priest  sings  or  recites  at  the  altar,  but  little  would  be  attained  for 
the  real  understanding  of  the  sense  ;  for  the  formulas  of  the  Mass, 
taken  principally  from  Holy  Scripture,  are  often  mystical  and  dififi- 
cult  to  comprehend  ;  the  mere  rendering  of  them  into  the  vernacular 


326  //.  Liturgical  arid  Ascetical  Part. 

would  not  always  disclose  the  hidden  meaning,  and  the  translation 
might  often  be  the  occasion  of  misconceptions,  of  misunderstandings, 
it  might  arouse  the  desire  for  disputation  and  dangerous  hyper- 
criticism. 

When  man  subjects  science  and  any  perfection  whatever  totally 
to  God,  his  devotion  is  thereby  increased  ;  ^  therefore,  a  clear,  pro- 
found, comprehensive  knowledge  of  the  Holy  Sacrifice  and  its 
prayers  is  without  doubt  very  useful  and  greatly  to  be  recommended. 
The  prayers  of  the  Church  are  to  be  preferred  to  all  private  prayers ; 
they  are  the  sweetest  manna,  the  most  solid  nourishment  of  the  soul. 
Therefore,  it  is  very  desirable  that  the  faithful  should  assiduously 
strive  to  increase  more  and  more  their  knowledge  of  the  precious 
treasure  of  the  liturgical  prayers,  to  the  end  that  they  may  join  their 
voices  in  prayer  the  more  intimately  and  perfectly  with  the  voice  of 
the  Church  at  the  altar.  The  mere  understanding  of  the  prayers 
which  the  priest  utters  or  sings  does  not  assuredly  suffice  to  enable 
us  to  share  abundantly  in  the  advantages  and  the  fruits  of  the  Sacri- 
fice of  the  Mass.  The  most  perfect  disposition  for  this  is  a  lively 
faith,  fervent  love,  sincere  compunction,  profound  reverence  and 
devotion,  humility  of  heart,  a  longing  for  mercy  and  help.  Such 
devout  sentiments  may  exist  independently  of  the  knowledge  of  the 
particular  Mass  prayers,  and  are  produced  by  the  worthy,  holy  and 
mysterious  Sacrifice,  which,  having  a  varied  symbolical  character, 
possesses,  therefore,  a  peculiar,  significant  aud  eloquent  language  of 
its  own.  This  language  can  be  perfectly  understood  only  by  him 
who,  by  previous  instruction,  has  learned  the  purpose  and  meaning 
of  the  ceremonies  of  the  Church.  —  Latin  is,  therefore,  no  hindrance 
to  the  Catholic  Christian,  preventing  him  from  deriving  from  the 
source  of  the  liturgy  of  the  Holy  Sacrifice  life,  light  and  warmth,  in 
order  to  nourish  his  piety  and  devotion.  It  serves  rather  to  awaken 
a  holy  awe  and  reverence  in  his  heart  in  the  presence  of  the  obscure 
mysteries  of  the  Divine  Sacrifice. 

c)  As  a  universal  language  of  worship,  Latin  is  an  admirable 
means  not  only  of  presenting,  but  also  of  preserving  and  promoting 
the  unity  and  harmony  of  the  Church  in  divine  worship,  in  divine 
faith,  and  in  conduct. 

a)  The  unity  of  the  liturgy  for  all  time  and  place  can  be  per- 
fectly maintained  only  inasmuch  as  it  is  always  and  everywhere 
celebrated  in  the  same  language.  By  the  introduction  of  the  various 
national  languages,  the  uniformity  and  harmony  of  Catholic  worship 
would  be  imperilled  and,  in  a  measure,  rendered  impossible.  How 
beautiful  and  sublime  is  that  uniform  cele])ration  of  the  Holy  Sacri- 
fice in  the  Catholic  Church  from  the  rising  to  the  setting  of  the  sun ! 
Thus  every  priest  is  enabled  to  celebrate  Mass,  over  the  whole  world, 
no  matter  what  country  he  visits.  And  "how  consoling  is  it  not  for 
a  devout  Catholic,  whilst  dwelling  in  a  foreign  land  in  the  midst  of 
strangers,  hearing  no  sounds  but  those  of  an  unknown  tongue,  to  be 


1     S.  Thorn.  2,  2,  qu.  82,  a.  3  ad  3. 


32.   The  Language  used  in  the  Celebration  of  the  Holy  Mass.         327 

able  at  least  when  assisting  at  the  celebration  of  divine  service,  to 
hear  again  the  words  of  a  language  which,  as  the  accents  of  a  second 
mother-tongue  he  has  listened  to  from  childhood  in  his  native 
country?  He  feels  then  as  though  he  were  in  a  spiritual  home,  in  a 
universal  fatherland  of  the  faith,  and  for  the  moment  he  forgets  that 
he  is  dwelling  in  a  strange  place."  ^  Thus  travel  on  our  altars  "the 
same  prayers  in  the  same  language  all  around  the  globe.  When  the 
sun  rises  and  the  morning  flush  shows  itself  on  the  mountain  tops, 
w^e  awaken,  and  the  celebration  of  Mass  begins  with  these  same 
prayers  and  continues  until  noon.  Then  other  countries  have  their 
morning,  and  take  up  the  same  Sacrifice  with  the  same  prayers. 
And  when  in  the  evening  the  sun  sinks  beneath  the  horizon,  it  rises 
in  another  part  of  the  globe,  and  the  same  Sacrifice  is  there  repeated 
with  its  identical  prayers."  '^ 

h)  The  unity  of  the  liturgical  language  and  of  the  divine  wor- 
ship in  the  Church  is,  therefore,  a  very  efficient  means  for  preser\'ing 
the  integrity  of  faith.  ^  The  liturgy  is,  indeed,  the  main  channel  by 
which  dogmatic  tradition  is  transmitted;*  dogma  is  the  root  of  all 
ecclesiastical  life,  of  discipline  and  of  worship.  Worship  is  developed 
out  of  the  doctrine  of  faith  ;  in  the  liturgical  prayers,  in  the  rites 
and  ceremonies  of  the  Church  the  truths  of  Catholic  faith  find  their 
expression,  and  can  be  established  and  proved  therefrom.^  But  the 
more  fixed,  unchangeable  and  inviolable  the  liturgical  formula  of 
prayer  is,  the  better  it  is  adapted  to  preserve  intact  and  to  transmit 
unimpaired  the  original  deposit  of  faith.  Therefore,  all  the  primitive 
liturgies  proclaim  and  prove  that  our  faith  is  in  perfect  harmony 
with  that  of  the  first  ages  of  the  Church. 


1  Martin,  Das  christliche  Leben,  S.  286. 

2  Eberhard,  Kanzelvortrage  I,  372. 

3  Cum  legem  credendi  statuat  lex  supplicandi,  proindeque  libri  liturgici  non 
minus  doctrinae  fontes  sint  quam  pietatis,  summopere  optandum  est,  ut,  quemad- 
modum  per  fidei  unitatem  miro  splendore  lucet  Ecclesia,  ita  per  ritus  et  precum 
uniformitatem  omnium  oculis  effulgeat.  Ideoque  eamdem  ac  Ecclesia  Roniana, 
omnium  Ecclesiarum  magistra  materque,  fidem  habentes,  eamdem  disciplinam  et 
eundem  officii  divini  modum  habeamus.  (Concil.  prov.  Aquens.  a.  1850,  tit.  XI, 
cap.  2.  —  Collect.    Lacens.  IV,  p.  1004.) 

*  Cfr.  Zaccaria,  Bibliotheca  ritualis  I,  diss.  2.  De  usu  librorum  liturgicorum 
in  rebus  theologicis.  —  Lapini,  La  Liturgia,  p.  2,  lezion.  15 — 18. 

*  Hence  the  theological  axiom:  Legem  credendi  lex  statuit  supplicandi, 
regarding  which  De  la  Hogue  (Tract,  de  Eccles.  c.  5,  q.  1)  writes:  Merito  quidem 
urgetur  ad  permulta  dogmata  confirmanda.  Sic  ex  exorcismis  supra  baptizaudos, 
■confirmatur  peccati  originalis  dogma;  ex  doxologia,  qua  terminantur  omnes 
psalmi,  doctrina  mvsterii  Trinitatis ;  ex  ritu  externo  adorationis  Eucharistiae  ex- 
liibito  realis  Christi  praesentia ;  ex  omnibus  orationibus  necessitas  gratiae  ad 
bonum  operandum  ;  ex  precibus,  quae  ab  autiquioribus  saeculis  pro  defunctis  fun- 
duntur,  dogma  purgatorii.  In  his  et  similibus  causis,  ubi  ex  mente  Ecclesiae  et 
publico  omnium  fidelium  sensu,  tam  notoria  est  arctissima,  quae  inter  universalem 
praxim  Ecclesiae  et  dogma  reperitur  connexio,  non  minus  vere  quam  energice  dici- 
tur :  Lex  orandi,  lex  credendi. 


328  '         //.  Liturgical  and  Ascetical  Part. 

c)  Unity  of  liturgical  language  and  the  consequent  uniformity 
of  divine  worship  form,  finally,  a  strong  bond  for  uniting  indissolubly 
the  churches  dispersed  all  over  the  world,  among  themselves  and 
with  their  common  centre  —  the  Roman  Church,  the  chief  and 
jMother-Church  of  them  all.  The  bond  of  a  universal  language  of 
worship,  which  embraces  the  head  and  the  members  of  the  Church, 
supports  and  promotes  everywhere  the  unity  and  the  common  life 
and  operation  of  the  Church.  History  confirms  this  ;  for  it  proves 
that  a  difference  of  liturgies,  that  is,  the  introduction  of  national 
languages  into  the  liturgy,  frequently  gave  or  threatened  to  give  rise 
to  heresy  and  schism.  We  need  only  recall  to  mind  the  eastern 
nations,  which,  for  the  most  part,  have  a  ritual  of  their  own  and  in 
the  liturgy  make  use  of  a  language  different  from  the  Latin. 

While,  therefore,  the  use  of  the  various  national  languages  for 
divine  service  is  peculiar  to  the  sects  and  to  national  churches,  the 
use  of  the  Latin  as  the  common  language  for  divine  worship  har- 
monizes perfectly  with  the  essence,  the  object  and  the  workings  of 
the  Catholic  Church.  In  her  bosom  we  behold  how  the  Holy  Ghost 
has  "gathered  all  the  nations  from  out  of  the  babel  of  tongues  into 
the  unity  of  faith.''  Being  formed  of  "all  nations  and  tribes  and 
peoples  and  tongues,"  she  constitutes  but  one  family  of  God,  one 
kingdom  of  Christ,  a  kingdom  not  of  this  world,  but  exalted  above 
every  nation  of  the  earth.  Therefore,  it  is  proper  that  the  Church, 
when  celebrating  divine  worship,  when  offering  the  divine  Sacrifice, 
should  make  use  not  of  the  language  of  some  one  single  country  or 
nation,  but  of  a  language  that  is  universal,  consecrated  and  sanctified. 
Thus  at  the  altar  it  is  a  figure  of  the  heavenly  Jerusalem,  where  all 
the  angels  and  saints  in  unison  (una  voce)  sing  their  "Holy,  holy> 
holy"  and  Alleluja. 


CHAPTER  THE  SECOND. 

The  Rite  of  the  Holy  Sacrifice  of  the  Mass. 

33.     Preliminary  Remarks. 

I.  Countless  goods,  incomprehensible  wonders  and  mysteries 
are  contained  in  the  Holy  Sacrifice  of  the  Mass.  This  holy  Sacrifice 
is  too  great,  too  precious  and  too  glorious  to  be  adequately  expressed 
in  words  or  to  receive  an  appropriate  name:  it  surpasses  all  created 
knowledge,  it  is  unspeakably  grand  and  sublime.  Since  the  mind 
of  man  is  too  limited  and  his  language  too  feeble  to  express  perfectly 
the  Mystery  of  the  Eucharistic  Sacrifice,  there  have  been  even  from 
the  most  ancient  times  a  number  of  titles  bestowed  upon  it,  each  of 
which,  however,  brings  into  prominence  but  some  one  side  of  the 
mystery,  yet  not  one  of  them  exhausts  its  unfathomably  deep  and 
rich  contents.^     Among  these  names  that  of  Missa  (Mass)  deserves 


^     Nomen  dictum  quasi  notamen  (characteristic,  mark),  quod  nobis  vocahulo 
suo  res  notas  efficiat.     Nisi  enim  nomen  scieris,   cognitio  rerum  perit  (S.  Isidor. 


33.  Preliminary   Remarks.  329 

a  more  particular  explanation,  as  it  is  almost  the  only  one  employed 
since  the  early  part  of  the  Middle  Age  to  designate  the  Eucharistic 
Sacrifice. 

The  word  3Iissa  (=  missio,  i.  e.  dimissio,  dTroXucns)^  denotes  the 
solemn  dismissal  or  the  departure  of  those  present  after  the  conclu- 
sion of  divine  service;  this  signification  it  even  now  retains  in  the 
well  known  concluding  formula  given:  Ite,  missa  est  —  ''Go,  it  is 
the  dismissal.''  As  long  as  the  old  baptismal  and  penitential  dis- 
cipline was  in  force,  a  twofold  dismissal  took  place  at  the  Eucharistic 
Sacrifice:  the  catechumens  and  the  penitents  were  permitted  to  as- 
sist along  with  the  faithful  assembled  at  divine  worship  and  to  be 
present  at  the  readings  or  discourses,  but  were  formally  dismissed 
after  the  Gospel,  or  the  sermon;-^  the  faithful  only  were  allowed  to 
assist  at  the  celebration  proper  of  the  Sacrifice,  and  to  them  also  the 


Etymolog.  1.  1,  c.  7,  n.  1).  —  Such  names  are,  for  example,  collecta  ;  dominicum ; 
memoriale  ;  communio  ;  oblatio;  —  Xeirovpyia,  evxapiarla,  dv<ria,  Xarpeia,  <rvva^Ls,  ixvara- 
yur/la,  oiKovofMia.  —  Cfr.  Bona,  Rer.  liturg.  1.  1,  c.  3. 

^  Altogether  untenable  and,  therefore,  universally  rejected  is  the  etymological 
tracing  of  the  word  Missa  from  the  Hebrew  (Deuter.  16,  10  missah  =  tributum, 
oblatio),  or  from  the  Greek  {fi&na-is  =  initiatio,  mystica  doctrina),  or  from  the  Ger- 
man (Mess  =  festum,  congregatio).  —  Missa  is  also  not  to  be  taken  as  a  participle 
of  mitto,  to  which  the  substantive  concio  or  congregatio  (concio  vel  congregatio 
missa,  i.  e.  dimissa  est)  or  oblatio  (oblatio  missa,  i.  e.  transmissa  est  ad  Deum) 
would  have  to  be  supplied  ;  Missa  is  rather  a  later  Latin  substantive  for  missio,  as 
similar  derivative  words  often  occur,  for  example,  remissa  =  remissio  ;  collecta  = 
collectio  ;  ingressa  =  ingressio  ;  oblata  =  oblatio  ;  accessa  =  accessio  ;  confessa  = 
confessio.  As  a  substantive  Missa  was  used  in  a  manifold  sense.  It  designated  in 
the  first  place  the  dismissal  at  the  close  of  divine  service  and  also  of  secular  as- 
semblies ;  for  the  holy  Bishop  Avitus  of  Vienne  writes  (about  the  year  500)  to  the 
Burgundian  King  Gundobald,  that  it  was  customary  in  churches  and  in  judgment- 
halls  to  cry  out  missa  est,  when  the  people  were  dismissed  (in  ecclesiis  palatiisque 
sive  praetoriis  missa  fieri  pronimciafur,  cum  populus  ab  observatione  dimittitur). 
Furthermore,  the  word  Missa  was  employed  to  designate  the  entire  Officium  dtvi- 
nutn^  as  well  as  the  separate  readings  and  prayers  during  it ;  for  example,  missae 
matutinae,  was  the  name  given  to  Matins  ;  Vespers  were  called  missae  vespertinae. 
In  the  Middle  Age  we  meet  the  word  Missa  in  the  signification  of  feast  and  annual 
fair,  as  celebration  of  the  sacrifice  was  the  principal  part  of  the  festivity,  and  as 
the  people  flocked  together  at  the  festivals  for  buying  and  selling.  The  view  al- 
ready advanced  and  recently  defended  by  Miiller  in  his  pamphlet  "Missa,  L'rsprung 
und  Bedeutung  der  Benennung,"  that  Missa  is  an  ancient  Latin  sacrificial  name 
and  originally  signified  the  same  as  oblatio,  is  unfounded.  Cfr.  Bellarmin.  De 
Missa,  1.  1,  c.  1.  —  Benedict.  XIV.  De  sacr.  Miss,  sacrif.  1.  2,  c.  1.  —  Cfr.  especially 
P.  Rottmanner,  O.  S.  B.,  in  the  "Tiibinger  Quartalschrift*'  1889. 

2  Missa  (dismissal),  tempore  sacrificii,  est  quando  catechumeni  foras  mittun- 
tur,  clamante  levita:  "Si  quis  catechumenus  remansit,  exeat  foras,"  et  inde  missa, 
quia  sacramentis  altaris  interesse  non  possunt,  qui  nondum  regenerati  noscuntur 
(S.  Isidor.  Etymol.  1.  6,  c.  19,  n.  4.) —  Missa  (the  dismissal)  catechumenorum  fiebat 
ante  actionem  Sacramentorum:  missa  (the  dismissal)  fidelium  post  confectiouem  et 
participationem  eorundem  Sacramentorum  (mysteries).  Flor.  Diac.  De  expos. 
Miss.  n.  131. 


330  //.  Liturgical  and  Ascetical  Part. 

dismissal  was  formally  announced  at  the  conclusion  of  the  service. 
The  rite  of  the  dismissal  with  blessing  and  prayer  was  called  missa^ 
and  the  term,  in  the  first  place,  found  its  way  into  the  language  of 
the  people,  and  later  on  was  written  and  introduced  into  the  liturgi- 
cal public  Church  service  in  the  celebration  of  the  divine  Sacrifice, 
which  was  introduced  and  concluded  with  the  dismissal. 

The  name  Missa,  which  in  the  beginning,  therefore,  signified 
the  dismissal  from  divine  service  of  persons  assisting  thereat,  was 
thus  transferred  to  the  celebration  of  divine  worship  itself.  This 
without  doubt  occurred  already  at  an  early  period;  but  when  this 
first  happened  cannot  be  historically  ascertained.  A  certain  proof 
for  the  use  of  the  expression  Missa  in  the  meaning  of  the  liturgical 
celebration  of  the  divine  Sacrifice  is  first  met  with  in  the  writings  of 
St.  Ambrose  (t  397)^;  from  his  manner  of  speaking,  it  is  evident 
that  the  word  3Iissa  was  at  that  epoch  not  a  newly  coined  expres- 
sion, but  a  traditional  designation  of  the  celebration  of  the  Ku- 
charistic  Sacrifice. 

The  transfer  of  the  expression  Missa  to  designate  the  most  holy 
and  sublime  Sacrifice  is  at  first  sight  strange  indeed,  but  is,  however, 
susceptible  of  explanation.  At  the  period  when  the  name  Missa 
was  first  applied  to  the  celebration  of  the  Eucharistic  Mystery,  the 
strictest  discipline  of  secrecy  was  in  force.  This  mode  of  calling 
the  Holy  Sacrifice  was  well  fitted  to  conceal  the  holy  mysteries  from 
the  uninitiated.  Therefore,  the  dismissals  in  use  at  that  period  are 
not  to  be  regarded  as  implying  "unessential  ruling  of  Church  dis- 
cipline," but  as  important  acts,  which  were  conducted  with  a  cer- 
tain degree  of  solemnity.  After  an  appropriate  prayer  of  thanks- 
giving and  blessing  the  dismissal  was  liturgically  announced  by  the 
deacon's  exclaiming:  Ite^  missa  est.  The  first  dismissal  which  was 
intended  for  the  uninitiated,  characterized  the  subsequent  celebration 
as  mysterious,  and  gave  to  those  who  remained  to  understand  what 
purity  was  required  to  assist  at  the  Sacrifice  and  to  receive  the  sacri- 
ficial food.  Not  less  venerable  was  the  liturgical  dismissal  of  the 
faithful;  they  were  thereby  admonished  not  to  depart  from  the  house 
of  God  without  permission  and  not  to  return  to  the  daily  duties  of 
their  calling,  until  they  had  rendered  unto  God  the  honor  and  adora- 
tion due  Him,  and  had  been  enriched  with  the  fulness  of  heavenly 
gifts  and  blessings.^ 


1  Sequenti  die  (erat  autem  Dominica),  post  lectiones  (sc.  sacrae  Scripturae) 
atque  tractatum  (sc.  expositionem  lectionis  vel  concionem),  dimissiscatecliumenis, 
symbolum  aliquibus  competentihus  in  haptisteriis  tradebam  basilicae.  Illic  nun- 
tiatum  est  mihi  comperto  quod  ad  Portianam  basilicam  de  palatio  decanos  (=  lie- 
tores)  niisissent  et  vela  suspenderent,  populi  partem  eo  perj^ere.  Ego  tamen  mansi 
in  munere,  Missarn  facere  coepi.  Dum  offcro,  raptum  coguovi  a  populo  Castulum 
quemdam  (S.  Ambr.  Epistol.  20,  n.  4 — 5). 

2  Tlie  Latins  have  given  this  name  (Missa)  to  the  Sacrifice,  because,  when  the 
time  of  the  offering  was  reached,  the  catechumens,  the  penitents  and  the  possessed, 
and  at  the  end  all  the  faithful,  were  dismissed  by  a  solemn  proclamation.  .  .  .  This 


33.  Preliminary   Remarks.  331 

In  addition  to  this  explanation,  the  best  founded  and  the  most 
widely  spread,  there  is  still  another  that  deserves  mention,  one  which 
was  held  in  esteem  especially  by  the  liturgists  of  the  Middle  Age. 
It  runs  thus  —  the  Eucharistic  Sacrifice  is  called  Missa^  because  in 
it  there  is  a  sending  forth  (missa  =  transmissio)  from  earth  to 
heaven  and  from  heaven  to  earth.  —  The  Church  sends  up  to  the 
throne  of  God  by  the  ministry  of  the  priest  the  Eucharistic  Sacrifice 
and  prayers,  and  the  necessities  and  desires  of  the  faithful;  God  in 
return  sends  down  upon  men  the  riches  of  heavenly  grace  and  bless- 
ing. —  Or  we  may  put  it  in  a  different  way:  Christ  is  sent  into  the 
world  by  the  Father  as  a  sacrifice,  and  in  turn  He  is  sent  back  again 
to  heaven  by  the  faithful  as  a  sacrifice,  in  order  to  reconcile  us  to  the 
Father  and  to  procure  for  us  all  blessings.^  This  signification  of  the 
Missa  is  implied  by  the  very  nature  of  the  thing,  and  thus  far  un- 
doubtedly contains  truth;  but  this  point  of  view  probably  did  not 
determine  the  selection  of  the  expression  Missa  to  designate  the 
Holy  Sacrifice  :  in  other  words,  the  faithful  of  the  first  ages  did  not 
choose  the  word  Missa  to  express  that  in  the  Sacrifice  the  above 
mentioned  mission  or  sending  forth  from  God  to  man  and  from  man 
to  God  takes  place;  it  was  only  later  that  this  was  so  understood 
and  explained. 2 

2.  Jesus  Christ  Himself  offered  the  first  Eucharistic  Sacrifice 
in  the  Supper  Room  of  Jerusalem,  and  this  in  close  connection  with 
the  eating  of  the  Paschal  Lamb  of  the  Old  Testament.^  At  the  same 
time  He  ordered  the  celebration  of  this  Sacrifice  in  His  Church  for 


solemn  exclusion  of  these  three  kinds  of  persons  inspired  the  people  with  an  ex- 
alted idea  of  the  holy  mysteries,  because  it  showed  them  how  great  a  purity  is 
requisite  to  assist  thereat,  and  much  more  still  to  participate  therein.  The  dis- 
missal of  the  faithful  at  the  end  of  the  service  was  not  less  venerable:  because  it 
gave  them  to  understand  that  they  should  not  go  out  of  the  church  without  leave, 
and  that  the  Church  did  not  dismiss  her  children  until  she  had  filled  them  with 
veneration  for  the  majesty  of  the  holy  mysteries  and  the  graces  accompanying  their 
reception;  so  that  they  returned  to  their  ordinary  occupations,  bearing  in  mind 
that  the  Church,  which  had  dismissed  them,  admonished  them  thereby  to  perform 
them  as  religiously  as  their  vocation  called  for,  and  with  the  spirit  with  which 
they  were  filled  (Bossuet,  Sur  les  prieres  de  la  Messe.  Oeuvres  completes  IV 
[Ear-le-Duc  1870],  q.  447). 

1  Sacrosanctum  altaris  mysterium  idcirco  missa  dicitur,  quia  ad  placationem 
et  solutiouem  inimicitiarum  (Ephes.  5),  quae  erant  inter  Deum  et  homines,  sola 
valens  et  idonea  niissio  est  (Rupert.  Tuitiens.  De  divin.  off.  1.  2,  c.  10;.  —  Dicitur 
autem  Missa  a  mittendo,  et  repraesentat  legationem  inter  homines  et  Deum  ;  Deus 
enim  mittit  Filium  suum  Christum  in  altare,  et  iterum  mittit  Ecclesia  fidelis  eun- 
dem  Christum  ad  Patrem,  ut  pro  nobis  intercedat  (S.  Bonavent.  Expos.  Miss.  c.  2). 
—  Missa  dicitur,  quia  in  hoc  officio  repraesentatur  niissio  Christi  a  sinu  Patris  in 
mundum  redimendum,  i.  e.  incarnatio,  et  niissio  Christi  a  mundo  ad  Patrem  pla- 
candum,  scilicet  passio  (Sicardus,  Mitral.,  1.  3,  c.  1). 

2  Prima  etymologia  verior  videtur,  altera  ad  pietatem  propensior  (Benedict. 
XIV.  De  Miss,  sacrif.  1.  2,  c.  1,  n.  5). 

3  Bickell,  Messe  und  Pascha.     Mainz  1872. 


332  //.   Liturgical  and  Ascetical  Part. 

all  times,  when  He  gave  to  the  Apostles  and  their  successors  in  the 
priestly  office  the  command  and  the  power  to  do  the  same  as  He 
had  done.  After  the  example  and  by  the  order  of  Christ,  the  Apos- 
tles celebrated  everywhere  on  their  missionary  journeys  the  Eu- 
charistic  Sacrifice.  In  all  probability  they  did  not  celebrate  it  for 
the  first  time  previous  to  Whitsunday,  but  they  most  likely  did  so 
on  that  grand  day,  when  the  Holy  Ghost  descended  on  the  infant 
Church;^  this  view  is  made  evident  by  the  fact  that  the  Holy  Ghost 
performs  forever  the  mystery  of  the  Consecration  as  He  once  did  the 
mystery  of  the  Incarnation.  Christ's  example  was  the  norm  for  the 
Apostles;  at  the  celebration  of  the  Sacrifice  they  did,  first,  only  that 
which  Christ  had  done  before.  According  to  His  directions  and 
under  the  inspiration  of  the  Holy  Ghost  they  observed  other  things 
besides,  namely,  according  to  circumstances  of  time  and  place,  to  the 
simple,  essential  act  of  sacrifice  they  added  various  prayers  and  ob- 
servances, in  order  to  celebrate  the  Holy  Mysteries  as  worthily  and 
as  edifyingly  as  possible.  Those  constituent  portions  of  the  sacri- 
ficial rite,  which  are  found  in  all  the  ancient  liturgies,  have  incon- 
testably  their  origin  from  Apostolic  times  and  tradition;  such,  for 
example,  as  the  preparatory  prayers,  the  readings  from  Holy  Script- 
ure, the  Psalms,  the  offering  of  bread  and  wine  mixed  with  water, 
the  supplications  for  the  living  and  the  dead,  the  Offertory  prayers 
and  the  words  added  to  those  of  the  Consecration,  the  reference  to 
the  death  and  resurrection  of  Christ,  the  Lord's  Prayer,  the  sign  of 
the  Cross,  the  kiss  of  peace,  the  fraction  and  distribution  of  the  Host, 
the  thanksgiving  after  Communion.  The  Apostles,  who  had  been 
instructed  by  the  Lord  Himself  in  the  mysteries  of  the  kingdom  of 
God,  and  were  filled  with  the  Holy  Ghost,  assuredly  observed  a  fixed 
order  in  the  daily  celebration  of  the  Holy  Sacrifice,  although  they 
did  not  establish  and  bequeath  a  written  liturgy. ^  —  The  first  offer- 
ing of  the  Holy  Sacrifice  by  our  Lord  was  the  rule  and  the  model  for 
the  Apostles;  and  the  essential  and  fundamental  features  of  the  sacri- 


1  The  first  Mass  said  by  an  apostle  was  not  celebrated  before  the  Resurrection, 
nor  before  the  Ascension,  nor  before  Pentecost.  Mary  d'Agreda  assigns  the  day  of 
the  octave  for  this ;  but  the  most  common  and  most  probable  opinion  assigns  the 
very  day  on  which  the  Holy  Ghost  came  down.  Did  He  come  down  before  or  after 
the  consecration  ?  According  to  Theophile  Raynaud  (De  prima  Missa  sect.  2,  c.  6), 
it  took  place  only  after  the  communion  of  the  faithful  ;  but  is  it  not  preferable  to 
suppose,  as  St.  Proclus,  patriarch  of  Constantinople,  seems  to  do,  that  the  sancti- 
fying Spirit  descended  before  the  consecration,  which  took  place  and  always  takes 
place  by  His  virtue  ?  (Blot,  Marie  Rcparatrice  et  I'Eucharistie  p.  200—201.  —  Cf. 
Bona,  Rer.  liturg.  1.  1,  c.  5.) 

2  Probst,  Bickell,  Funke  and  others  state  that  the  so-called  Clementine  Lit- 
urgy (the  8th  Book  of  the  Apostolic  Constitution)  with  some  slight  peculiarities 
was  used  in  the  entire  Church,  —  from  the  days  of  the  Apostles  until  the  fourth 
century:  not  until  this  epoch  did  the  various  liturgies  of  the  eastern  and  western 
churches  proceed  by  reform  from  this  one  primitive  liturgy.  Historic  as  well  as 
intrinsic  reasons  rather  oppose  than  approve  of  this  view.  Cf.  Thalhofer,  Liturgik, 
I,  334  etc.  —  Krazer,  sect.  1,  c.  1 — 4. 


S3.  Preliminary  Remarks.  333 

ficial  rite,  introduced  and  enlarged  upon  by  the  Apostles,  were  pre- 
served with  fidelity  and  reverence  in  the  churches  founded  by  them 
and  their  successors;  but  in  the  course  of  time,  according  as  it  was 
deemed  necessary  or  expedient,  it  was  always  more  and  more  devel- 
oped, enriched  and  jDerfected,  yet  after  a  different  manner,  in  the 
various  churches  of  the  East  and  West.  "The  Lord  never  ceases  to 
be  present  to  His  beloved  Spouse  the  Church,  never  fails  to  be  at  her 
side  in  her  office  of  teaching  and  to  accompany  her  in  her  operation 
with  His  blessing,"  —  consequently.  He  had  the  power,  as  He  also 
had  the  will,  to  bequeath  to  the  chiefs  and  shepherds  of  the  Church 
the  right  to  give  to  the  Sacrifice  instituted  by  Himself  the  most 
natural  and  the  wisest  development  and  the  best  adapted  form,  that 
is,  to  give  it  due  liturgical  form  and  solemnity. 

Thus  there  originated  in  different  places,  at  different  times  and 
among  different  nations  also  different  liturgies,  that  is,  ecclesiastical 
formulas  for  the  celebration  of  the  Eucharistic  Sacrifice.  In  the 
main  features,  in  the  essential  points  of  the  Sacrifice,  all  these  various 
rites  of  the  Mass  agree;  but  in  the  rest  they  all  differ  more  or  less, 
both  in  substance  as  well  as  in  construction.^  With  regard  to  their 
oriorin  and  their  affinitv,  thev  mav  be  divided  into  different  classes: 
in  general  they  are  divided  into  two  extensive  groups  —  the  liturgies 
of  the  East  and  the  liturgies  of  the  West.  This  division  is  warranted 
and  well  grounded,  for  the  Eastern  liturgies  are  characteristically 
distinguished  from  those  of  the  West,  not  only  by  reason  of  their 
country  and  language,  but  also  because  of  their  spirit,  contents  and 
form.  The  liturgies  of  the  East  have  a  more  stable,  unchangeable 
character,  since  the  same  divine  praises,  the  same  petitions  and 
thanksgivings  are  nearly  always  repeated;  they  present  very  little 
variety  in  the  daily  celebration  of  the  ecclesiastical  year.  The  lit- 
urgies of  the  West,  on  the  contrary-,  exhibit  a  greater  variety,  fresh 
life  and  constant  progress,  for  the  celebration  of  the  ecclesiastical 
feasts  and  seasons  is  most  intimately  connected  and  interwoven  with 
the  Holy  Sacrifice.  While  the  Oriental  liturgies,  for  the  most  part, 
contain  more  lengthy  prayers,  a  greater  abundance  of  symbolical 
customs  and  acts,  the  Western,  and  especially  the  Roman-Latin  rite, 


1  In  celebrando  sacrosancto  Missae  sacrificio  omnes  Orientis  et  Occidentis 
Ecclesiae  modum  quemdam  in  summa  communem  ab  initio  habuere ;  singulae  ta- 
men  ritus  aliquos  singulares  ac  diversos.  Haec  omnibus  semper  communia:  nempe 
lectiones  sacrarum  Scripturarum  initio  Liturgiae ;  psalmorum  aliorumque  cantico- 
rum  recitatio  ;  oblatio  panis  et  vini  aqua  mixti ;  consecratio  utriusque  verbis  Christi . 
Domini  cum  benedictione  ac  signo  crucis  a  sacerdote  facta  ;  oratio  Dominica  et 
sacra  communio  cum  gratiarum  actione.  At  designatio  certarum  ex  Scriptura 
lectionum  ;  psalmorum  aliarumque  precum  numerus  et  definitio  ;  ministrorum  ritus 
praeter  eos,  qui  sunt  ex  institutione  divina,  —  haec  omnia  pro  locis  ac  temporibus 
varia  exstiterunt  (Mabillon,  De  Liturg.  Gallic.  1.  1,  cap.  2).  — Non  errare  illos 
reputamus,  qui  rituum  et  ceremoniarum  varietatem  inter  ipsa  rerum  christianarum 
primordia  jam  esse  natam  suspicantur.  Fieri  enim  potuit,  ut  Apostoli  gravissimis 
de  causis  in  diversis  partibus  et  provinciis  pro  captu  et  ingenio  populorum  diver- 
sas  rogarent  leges,  diversas  ordinarent  ceremonias  (Krazer  sect.  1,  c.  1,  §  2). 


334  //.  Liturgical  and  Ascetical  Part. 

is  marked  by  a  significant  brevity,  as  well  as  by  a  dignified  simplic- 
ity and  a  marvellous  sublimity  in  word  and  action. 

3.  While  the  liturgies  of  the  East  are  very  numerous,  there  are 
but  few  in  the  West.  The  principal  are  the  Mozarabic,  the  ancient 
Gallic,  the  Ambrosian^  and  Roman  liturgies.     The  last  named  has 


1  The  Mozarabic  Liturgy  is  also  called  the  Gothic-Spanish,  Isidorian  and 
Toledian.  The  expression  Mozarabic  probably  denotes  that  this  was  the  liturgy  of 
the  Arabianized,  that  is,  of  the  Christians  resident  in  Spain  under  Arab  power  and 
mingling  with  the  Arabs.  It  bears  much  resemblance  to  the  ancient  Gallic  Lit- 
urgy, and  appears  to  have  originated  from  it.  Probably  it  was  in  use  from  the 
beginning  among  the  Christians  in  Spain,  and  gradually  gave  place  to  the  Roman 
Liturgy,  so  that  at  the  close  of  the  fifteenth  century  at  Toledo  alone,  and  that  only 
in  six  churches  of  the  city,  was  the  Mozarabic  rite  celebrated  on  great  feasts.  Car- 
dinal Ximenes  (t  1517)  founded  a  college  of  thirteen  priests  at  Toledo,  who  were 
obliged  daily  to  celebrate  according  to  the  Mozarabic  Rite.  In  the  beautiful  chapel 
ad  Corpus  Christi,  which  Ximenes  built  in  the  Cathedral  of  Toledo,  the  Office  is 
until  now  daily  recited  and  Holy  Mass  celebrated  according  to  the  Mozarabic  Rite. 
Besides  this  in  two  parish  churches  in  Toledo  —  namely,  in  that  of  St.  Mark  and 
that  of  Sts.  Justa  and  Rufina  —  the  Holy  Sacrifice  is  celebrated  according  to  the 
Mozarabic  Liturgy,  —  but  only  on  Sundays  and  feast-days.  Also  at  Salamanca 
there  is  in  the  cathedral  a  chapel  —  St.  Salvador's,  in  which  the  priest  on  sixteen 
stated  days  of  the  year  has  to  observe  the  Mozarabic  Mass  Rite.  Cf .  Theologisch- 
praktische  Quartalschrift  von  Linz  1879,  S.  35  etc.  —  The  ancient  Gallic  Rite  was 
observed  in  Gaul  until  the  end  of  the  eighth  century,  when  it  was  replaced  by  the 
Roman.  The  ancient  Gallic  Liturgy,  now  nowhere  in  use,  harmonizes  to  a  great 
extent  with  the  Mozarabic.  Both  have  the  same  Introit,  called  in  the  Mozarabic 
Liturgy  officium,  in  the  ancient  Gallic  antiphona  ad  praelegendum.  Then  follows 
the  Gloria,  which  in  the  Gallic  Liturgy  is  often  replaced  by  the  Benedictus,  for 
this  reason  the  oration  that  follows  it  is  called  collectio  post  prophetiam,  while, 
on  the  contrary,  in  the  Mozarabic  it  is  styled  post  Gloria.  Both  have  the  saluta- 
tion: Dominus  sit  semper  vobiscum.  After  the  three  Lessons  and  the  Offertory 
there  follow  in  both  Liturgies  seven  prayers :  a)  The  Oration  Missa,  so  called  be- 
cause it  is  the  first  in  the  actual  Mass,  that  is,  in  the  Mass  of  the  faithful  (formerly 
called  praefatio  ad  missam);  b)  the  alia  oratio  (A.  G.  collectio);  c;  the  Oratio 
posl  nomznay  that  is,  after  the  reading  of  the  Diptychs ;  d)  the  Oratio  ad  pacem^ 
that  is,  before  the  kiss  of  peace;  e)  the  Inlatio  (A.  G.  contestatio  vel  immolatio  = 
Preface;;  f)  the  prayer  post  pridie  (A.  G.  post  mysterium),  that  is,  after  the  Ele- 
vation ;  g)  the  prayer  post  oratiofiem  doviinicatn.  Both  have  the  blessing  before 
the  Communion.  The  Mozarabic  Rite  has  an  elevatio  hostiae  at  the  Creed,  the 
Pater  noster  with  responsories  after  each  petition,  the  fraction  of  the  Host  in  nine 
specially  named  parts.  —  The  Ambrosian  Rite  still  partly  in  use  in  Milan  (so  called 
because  St.  Ambrose  enriched  and  completed  it)  harmonizes  with  the  Roman  as  to 
essentials,  and  is  to  be  regarded  as  its  daughter  or  sister.  In  both  prevails  the 
same  connection  between  the  changeable  and  unchangeable  constituent  parts,  the 
same  structure  of  prayers,  the  same  brevity,  vigor  and  precision,  the  same  wealth 
of  thought.  The  variations  are  insignificant;  thus,  for  example,  the  succession  of 
the  parts  is  somewhat  changed  in  the  Ain])rosian  Rite,  in  that  the  Credo  comes 
after  the  Offertory,  the  Pater  noster  is  recited  after  the  fractio  hostiae,  and  the 
washing  of  the  hands  immediately  precedes  the  Consecration  ;  the  regulation  of 
the  liturgical  colors  is  also  somewhat  different.  —  Cf.  Liturgia  Mozarabica  (Migne 
torn.  80).  —  Mabillon,  De  Liturgia  Gallic.  1.  3  (Migne  toni.  72).  —  Mo/.-irabische 
uud  ambrosiauische  Liturgie  in  der  Bibliothek  der  Kirchenvater.   Kemptcn  1877. 


33.  Preliminary  Remarks,  335 

at  all  times  had  the  precedence,  and  is  now  found  in  all  parts  of  the 
world.  Already  Pope  Innocent  I.  (402 — 417),  in  writing  to  Decen- 
tius,  Bishop  of  Gubbio,  about  ritual  matters,  traces  the  origin  of  the 
Roman  liturgy  to  the  Prince  of  the  Apostles:  "Who  does  not  know," 
he  writes,  "that  what  has  been  handed  down  by  Peter,  the  Prince  of 
the  Apostles,  to  the  Roman  Church  is  still  observed  unto  this  day, 
and  must  be  observed  by  all?"  St.  Peter,  consequently,  must  be 
regarded  (in  a  more  general  sense)  as  the  founder  of  the  Roman 
liturgy,  for  the  method  of  celebration  followed  and  introduced  by 
him^  was,  without  doubt,  the  essential  and  permanent  foundation 
for  its  later  development  and  form.  "This  liturgy,  as  yet  a  tender 
plant,  was  brought  by  St.  Peter,  the  Prince  of  the  Church,  into  the 
garden  of  the  Roman  Church,  where  by  his  nursing  care  and  that  of 
his  successors,  assisted  by  the  Holy  Ghost,  it  has  grown  to  a  large 
tree,  and  although  the  trunk  has  long  ago  attained  its  full  growth, 
it  nevertheless  shoots  forth  in  every  century  new  branches  and  new 
blossoms"  (Kossing).  —  The  most  ancient  written  inventories  of 
the  Roman  liturgy  we  possess  in  three  Sacramentaries,  which  bear 
the  names  of  Pope  Leo  I.  (440 — 461),  Gelasius  I.  (492 — 496)  and 
Gregory  I.  (590 — 604)  (Sacramentariiim  Leonianum^  Gelaslanum, 
Gregoriamim) .^     These  Sacramentaries  contain  a  precious  treasure 

^  Istiun  oi'dijiem  ab  apostolis  et  ab  apostolicis  viris  tradittun  Romana  tenet 
ecclesia  et  per  totum  paene  Occidentem  omnes  ecclesiae  eandem  traditionem  ser- 
vant (Raban.  Maur.  De  clericor.  institut.  1.  1,  c.  33).  —  Inter  Occidentis  Liturgias 
potissimum  sibi  locum  vindicat  Romana,  quam  saltern  quoad  praecipuas  partes  a 
Petro  Apostolorum  principe  processisse  constans  et  perpetua  Ecclesiae  Rotnanae 
est  traditio.  Id  Decentio  Eugubino  In?iocentius  /.,  id  Profuturo  Braccarensi  epis- 
copo   Vigilins  in  suis  contestantur  epistolis  (Krazer  sect.  2,  c.  2,  §  25). 

2  Sacramentarium  (=  liber  sacramentorum  vel  mysteriorum,  the  book  for  the 
celebration  of  the  mysteries)  was  in  the  West  until  far  into  the  Middle  Age  the 
name  of  the  liturgical  book  containing  the  prayers  to  be  recited  by  the  priest  only 
in  the  celebration  of  Mass  and  in  the  administration  of  the  sacraments  and  sacra- 
mentals,  V.  g.,  the  Orationes  and  Prefaces  with  the  Canon,  the  rite  of  administering 
baptism  and  holy  orders,and  the  blessing  of  the  holy  oils.  —  The  parts  to  be  sung 
by  the  choir  (at  the  Introit,  after  the  Epistle,  at  the  Offertory  and  at  the  Com- 
munion) were  in  another  book,  which  was  called  in  early  times  Antiphonarium, 
and  later  Graduale.  —  The  complete  list  of  the  readings  from  the  Bible  was  called 
Comes,  Companion,  that  is,  Guide  for  the  liturgical  Scripture  lessons  of  the  whole 
ecclesiastical  year.  If  the  sections  for  the  readings  from  the  Bible  were  taken 
according  to  the  order  of  the  Comes  not  merely  by  their  first  words,  but  according 
to  the  whole  text,  they  were  called  Lectionaries  or  Plenaries;  and  these  contained 
the  whole  course  in  full  (plene,  pleniter)  and  were  used  until  the  seventh  century. 
These  Lectionaries  were  often  divided  into  two  books  —  the  Epistolarium  and  the 
Evangelarium.  Since  the  tenth  century  the  parts  for  reading  and  singing  were 
partly  externally  connected  with  the  Sacramentarium,  and  partly  internally  and 
organically  blended  with  the  contents  of  the  Sacramentarium  to  form  the  complete 
Missal  (Missale  plenum  vel  plenarium),  which  did  not  come  into  exclusive  and 
general  use  until  the  thirteenth  century.  —  The  rubrics  were  given  in  the  so-called 
Ordiues  Romani,  from  which  they  afterward  were  taken  up  into  the  liturgical 
books.  —  (Cf.  Zaccaria,  Biblioth.  ritual.  I,  26  sqq.  —  Thalhofer,  Liturgik  I,  33  etc. 
—  Ebner,  Quellen  und  Forschungen  S.  359  etc.) 


336  //.  Liturgical  and  Ascetical  Part. 

of  liturgical  traditions,  which  date  from  the  most  ancient  period  of 
the  Roman  Church.  The  above  named  Popes  deserve  well  of  the 
liturgy,  inasmuch  as  they  faithfully  preserved  the  ancient  formulas, 
and,  at  the  same  time,  enriched  and  perfected  them  with  additions 
suitable  to  the  times.  Our  Missal  is  principally  derived  from  the 
Sacramentary  of  St.  Gregory  the  Great.  Under  him  the  Canon  of 
the  Mass  received  its  last  addition.  The  rest  of  the  constituent  parts 
of  the  Roman  liturgy  of  the  Mass  (the  Introit,  the  Kyrie,  the  Gloria, 
the  Collect,  the  Epistle,  the  Gradual,  the  Gospel,  the  Secreta,  the 
Preface,  the  Pater  Noster,  the  Communion  and  the  Post-Communion) 
date  back  at  least  to  the  fifth  or  even  the  fourth  century.  Toward 
the  close  of  the  Middle  Age  the  Missals  were  much  disfigured  by 
particular  changes  and  unsuitable  additions,  so  that  there  was  urgent 
need  of  a  reform.  This  was  accomplished  under  the  Popes  Pius  V. 
(1560 — 1572),  Clement  VIII.  (1592 — 1605)  and  Urban  VIII.  (1623 
— 1644),  who  carefully  revised  and  corrected  the  Missal.^  Thus  the 
Gregorian  Rite  was,  as  far  as  possible,  restored  to  its  original  purity, 
simplicity  and  dignity,  while  at  the  same  time  the  desired  unity  of 
divine  worship  was  brought  about. 

4.  Thus  has  the  Church  in  the  course  of  time  set  the  jewel  of 
the  Holy  Sacrifice  in  the  most  magnificent  manner  with  heavenly 
wisdom  and  skill  for  the  praise  of  God  and  the  edification  of  the  faith- 
ful, by  surrounding  it  with  the  precious  decorations  of  holy  prayers, 
of  holy  hymns,  lessons  and  ceremonies.^  She  has  enveloped  the 
celebration  of  the  adorable  Sacrifice  in  a  mystic  veil,  in  order  to  fill 
the  hearts  and  minds  of  the  faithful  with  religious  awe  and  profound 
reverence,  and  to  urge  them  to  earnest,  pious  contemplation  and 

1  The  holy  Pope  Pius  V.,  whom  the  Chnrch  honors  as  an  instrument  chosen 
by  God  ad  contereudos  Ecclesiae  hostes  et  ad  diviuum  cultuni  reparandum,  forbade 
in  the  bull  of  July  14,  1570,  any  one  to  add  or  omit  or  change  anything  in  the  Mis- 
sal that  had  recently  been  published  by  him.  At  the  same  time  he  suppressed 
all  other  Missals ;  those  only  might  be  retained,  which  had  been  in  use  for  more 
than  two  hundred  years.  Thus,  for  example,  the  Carmelites,  the  Carthusians  and 
the  Dominicans  retained  their  ancient  rite,  as  also  the  Mozarabic  and  Milan  lit- 
urgies have  remained  in  use  in  some  churches  until  this  day. 

2  Olim  non  tantoexterioris  apparatu  decoris  Missarum  solemnia  celebrabantur, 
nee  ab  uno  quolibet  haec  omnis  religiosi  obsequii  gloria  consummata  et  perpolita 
est.  Pontifices  quippe  sacri,  splendida  Romanae  sedis  luminaria,  sicut  diversis 
temporibus  affulserunt,  ita  paulatim  studii  sui  claritate,  venustatem  hujus  salutaris 
officii  perfecerunt.  Et  sicut  traditum  a  Domino  per  INIoysen  sacrificii  veteris  or- 
dinem  praecipue  David  et  Salomon  (III.  Reg.  7)  sacerdotum  et  levitarum  ministerio 
(I.Paral.  23),  cantorum  multiplici  numero,  psalmorum  divinorum  tripudio,  templi 
vel  altaris  illustri  gloria,  sacrorumque  nmltitudine  vasorum  splendidius  aniplifica- 
verunt,  sic  traditum  a  Domino  mirabilem  novi  sacrificii  rituni  per  primos  Apostolos 
sancta  Romana  Ecclesia  suscipiens,  religiosa  fide  amplexata  est,  fideli  cura  con- 
servavit,  diligenti  apparatu  exornavit.  .  .  vStudiosa  divinae  legis  Ecclesia  Romana 
paulatim  protulit  de  thesauro  suo  nova  pictatis  monumenta,  et  quoddam  velut  ex 
auro  lapidihusque  pretiosis  religiosi  officii  saucto  sacrificio  fabrefecit  diadema 
(Rupert.  Tuitiens.  De  diviu.  offic.  1.  2,  c.  21). 


33,  Preliminary  Remarks.  337 

meditation.     The  beauty,  the  worth  and  the  perfection  of  the  Roman 
liturgy  of  the  Mass  are  universally    acknowledged   and   admired. 
Father  Faber  styles  the  Church's  Rite  of  the  Holy  Sacrifice  "the 
most  beautiful  thing  this  side  of  heaven,"  and,  as  he  remarks,   "it 
came  forth  out  of  the  grand  mind  of  the  Church,  and  lifted  us  out  of 
earth  and  out  of  self,  and  wrapped  us  round  in  a  cloud  of  mystical 
sweetness  and  the  sublimities  of  a  more  than  angelic  liturgy,  and 
purified  us  almost  without  ourselves,  and  charmed  us  with  celestial 
charming,  so  that  our  very  senses  seem  to  find  vision,  hearing,  frag- 
rance, taste  and  touch,  beyond  what  earth  can  give.^'     The  Church 
prayers  of  the  liturgy  are  superior  to  all  other  prayers;  no  "human 
genius  can  hope  to  attain  their  beauty  and  sublimity.     In  these  two 
qualities,  the  Mass  differs  from  all  other  offices  in  a  remarkable  man- 
ner.    It  has  not  merely  flights  of  eloquence  and  poetry  strikingly 
displayed  in  particular  prayers,  but  it  is  sustained  throughout  in  the 
higher  sphere,  to  which  its  divine  purpose  naturally  raises  it.     If  we 
examine  each  prayer  separately,  it  is  perfect;  perfect  in  construction, 
perfect  in  thought,  and  perfect  in  expression.     If  we  consider  the 
manner  in  which  they  are  brought  together,  we  are  struck  with  the 
brevity  of  each,  with  the  sudden  but  beautiful  transitions,  and  the 
almost  stanza-like  effect,  with  which  they  succeed  one  another,  form- 
ing a  lyrical  composition  of  surpassing  beauty.     If  we  take  the  en- 
tire service,  as  a  whole,  it  is  constructed  with  the  most  admirable 
symmetry,  proportioned  in  its  parts  with  perfect  judgment  and  so 
exquisitely  arranged,  as  to  excite  and  preserve  an  unbroken  interest 
in  the  sacred  action.     No  doubt,  to  give  full  force  and  value  to  this 
sacred  rite,  its  entire  ceremonial  is  to  be  considered.     The  assistants, 
with  their  noble  vestments,  the  chant,  the  incense,  the  more  varied 
ceremonies  which  belong  to  a  solemn  Mass,  are  all  calculated  to  in- 
crease veneration  and  admiration.      But  still,  the  essential  beauties 
remain,  whether  the  holy  rite  be  performed  under  the  golden  vault 
of  St.  Peter's,  with  all  the  pomp  and  circumstance  befitting  its  cele- 
bration by  the  Sovereign  Pontiff,  or  in  a  wretched  wigwam,  erected 
in  haste  by  some  poor  savages  for  their  missionary"   (Wiseman).  — 
"That  overruling  influence  of  the  Spirit  of  God,  that  directs  even  in 
secondary  matters  the  affairs  of  the  visible  Church,  nowhere  else 
appears  so  marked  and  evident  as  in  the  arrangement  of  the  rite  of 
the  Holy  Mass,  which,  although  only  monumental,  yet  in  its  present 
state  forms  such  a  beautiful,  perfect  whole,  yea,  a  splendid  work, 
that  it  excites  the  admiration  of  every  reflecting  mind.     Even  the 
bitterest  adversaries  of  the  Church  do  not  deny  it;  unprejudiced, 
aesthetic  judges  of  good  taste  admit  that  even  from  their  own  stand- 
point the  Mass  is  to  be  classed  as  one  of  the  greatest  masterpieces 
ever  composed.     Thus  the  momentous  sacrifice  is  encompassed  with 
magnificent  ceremonies  :  it  is  our  duty  to  study  to  penetrate  more 
and  more  into  their  meaning,  and  to  expound  what  we  have  learned 
to  the  people  according  to  their  capacity"  (Oswald).  —  The  Roman 
liturgy  has  for  some  centuries  been  a  complete  masterpiece  of  art, 
21 


338  //.  Liturgical  and  Ascetical  Part. 

wonderful  in  the  harmony  and  union  of  its  parts.  The  most  sacred 
and  venerable  prayers  and  chants,  breathing  religious  fervor  and 
tenderness,  follow  most  ingeniously  upon  one  another,  and  together 
with  the  most  appropriate  and  significant  actions  and  ceremonies, 
form  a  beautiful  whole,  serving  as  a  protecting  garment  and  a  worthy 
ornament  to  the  divine  mystery  of  the  Holy  Sacrifice.  Their  lan- 
guage, for  its  kind  and  object,  cannot  be  surpassed;^  for  it  is  biblical, 
ancient,  simple,  grave,  dignified,  solid,  full  of  the  spirit  of  faith, 
humility  and  devotion,  and  penetrated  with  the  perfume  of  piety 
and  holiness. 

5.  This  glorious  rite  of  the  Sacrifice  of  the  Mass  is  an  unfailing 
mine  of  religious  instruction  and  edification;  it  is  like  an  immensely 
rich  mine,  where  always  new  gold  veins  are  disclosed  to  the  search- 
ing look.  Even  if  we  were  to  devote  our  entire  life  to  considering 
in  our  meditations  and  prayers  the  mystical  liturgy  of  the  Mass, 
there  would  still  remain  for  our  heart  and  mind  new  treasures,  still 
new  riches  would  reveal  themselves  and  new  beauties  would  be  dis- 
closed. And  yet  though  it  be  so  deep  and  impenetrable  as  to  prove 
inexhaustible  to  even  the  greatest  contemplative  saint,  it  is,  at  the 
same  time,  so  clear  and  easy  of  comprehension,  that  the  most  art- 
less child  as  well  as  the  most  simple  of  the  faithful  finds  therein 
light,  incentive,  strength  and  nourishment  for  his  religious  life. 
But  is  this  precious  liturgical  treasure  valued  and  turned  to  good 
account,  as  it  deserves  to  be,  by  the  ministers  of  the  Church,  in  other 
words,  do  they  study  it  for  their  own  sanctification  and  make  it 
available  to  the  faithful  in  the  school,  in  catechetical  instructions 
and  sermons  ?"^  ^'The  liturgy  is  a  constant  mysterious  sermon,  but 
it  is  by  the  mouth  of  the  priest  that  the  laity  must  learn  to  under- 
stand its  language.  Without  liturgical  instruction  the  participation 
of  the  faithful  in  the  functions  of  divine  worship  will  be  in  many 
instances  only  external  and  mechanical.     The  mighty  stream  of  the 


1  What  Bossuet  says  of  the  Christian  language  in  general,  applies  in  the  high- 
est degree  to  the  liturgical  language :  "It  is  not  addressed  to  the  senses,  but  to  the 
soul,  whose  food  it  is"  —  "verbum  nutritorium  animarum"  (Origen.  in  Matth. 
n.  85).  "Like  the  body  of  Jesus  Christ,  who  made  Himself  the  bread  of  our  souls, 
it  must  not  be  dazzling,  for  His  word  must  participate  in  the  humility  of  His  flesh, 
and  as  in  His  flesh  lowliness  is  mingled  with  greatness,  so  in  it  every  thing  is 
grand  and  every  thing  is  lowly,  every  thing  is  rich  and  every  thing  is  poor"  (Bos- 
suet, Panegyrique  de  Saint  Paul). 

2  Sacrorum  rituum  leges,  quae  rubricarum  nomine  censentur,  presbyteri  ac- 
curate addiscant,  apprimeque  calleant  ac  attentissime  servent ;  nee  illos  comnien- 
tarios,  qui  de  istis  sacris  ritibus  a  piis  et  eruditis  viris  conscripti  sunt,  legere 
omittant,  dictasque  ceremonias  frequenter  inter  Missaruni  celebrationeni  exponere, 
ut  earum  sanctitas  et  significatio  ab  omnibus  agnoscantur  (Coll.  Lac.  IH,  p.  644). 
—  There  are  few  priests,  even  among  those  who  exercise  the  sacred  ministry,  who 
have  nothing  to  reproach  themselves  with  in  this  matter.  This  is  the  cause  of  the 
ignorance  among  the  people  of  one  of  the  most  interesting  parts  of  the  Catholic 
worshi]),  and  of  the  disgust  or  indifference  of  many  for  the  mysteries  or  sacraments 
of  our  holy  religion  (Gousset,  Th(:ol.  mor.  II,  28). 


33,   Preliminary   Remarks.  339 

ecclesiastical  year  flows  by,  the  faithful  stand  on  its  bank,  they  look 
on,  and  of  its  waters  they  receive  but  a  few  drops  which  the  waves 
of  themselves  cast  upon  the  shore"   (Amberger). 

In  order  to  discover  the  true  and  full  meaning  of  the  rite  of  the 
Mass,  we  must  view  it  from  the  proper  standpoint,  and  be  guided  by 
those  correct  maxims  which  give  the  sense  of  the  liturgical  words 
and  actions.^  —  It  is  self-evident  that  that  unecclesiastical  view  is 
to  be  rejected  which,  while  discarding  all  the  higher  and  mystical 
sense,  seeks  to  explain  the  mysterious  liturgy  after  a  mere  natural 
or  historic  manner,  by  trying  to  ascribe  all  ceremonies  exclusively 
to  reasons  of  necessity,  expedience  and  propriety. ^  —  Yet,  on  the 
other  hand,  in  the  mystical  explanation  of  the  liturgy  the  opposite 
mistake  is  to  be  avoided,  which  consists  in  giving  arbitrary  explana- 
tions without  regard  to  the  intentions  of  the  Church,  and  in  indulg- 
ing in  silly  trifles  and  aflected  subtleties.^  —  The  Church  herself 
applies  symbolical  meanings  in  her  liturgy;  therefore,  in  explaining 
the  liturgy  we  must,  above  all  things,  attend  to  what  the  Church 
would  express  by  her  ceremonies.^  "Since  by  reason  of  his  nature 
man  is  so  constituted  that  without  exterior  aid  he  cannot  easily  rise 
to  the  contemplation  of  divine  things,  the  Church,  as  a  devoted 
Mother,  has,  therefore,  introduced  into  her  liturgy  certain  usages, 
as,  for  example,  that  some  portions  of  the  Mass  should  be  recited  in 
a  low  tone,  others  in  a  loud  tone  of  voice.  In  like  manner  certain 
ceremonies,  for  instance,  the  mystical  blessings,  the  use  of  lights, 
incense,  vestments  and  many  things  of  that  nature,  she  employs  by 
Apostolic  prescription  and  tradition,  in  order  both  to  manifest  there- 
by the  majesty  of  the  great  Sacrifice,  as  well  as  to  animate  the  minds 
of  the  faithful  by  these  visible  signs  of  religion  and  piety  to  the 
consideration  of  the  sublime  mvsteries  hidden  within  this  Sacrifice. ' '  ^ 


1  Cfr.  Languet,  De  vero  Ecclesiae  sensu  circa  sacrarum  ceremoniarum  usum. 
—  Assemani,  De  ritibus  sacris  (Migne,  Curs,  theolog.  compl.  26).  —  Lebrun,  Ex- 
plication de  la  Messe,  Preface  n.  IV.  —  VI. 

2  Thus  writes  Claudius  de  Vert  (f  1708)  in  his  celebrated  work  :  Explication 
simple,  litterale  et  historique  des  Ceremonies  de  I'Eglise  IV  (Paris  1706 — 1713). 

3  Blessed  J.  M.  Thomasius  (Tomasi)  of  the  Order  of  the  Theatines  (t  1.  Jan. 
1713),  writes  on  this  subject  (Op.  VII,  185) :  Concerning  the  mystical  or  moral 
senses  of  the  Mass  we  should  be  somewhat  sparing,  because  many  things  are  in- 
tended to  signify  something,  .  .  .  whilst  many  others,  rather  the  most  part,  are 
instituted  not  to  signify  anything  in  particular,  but  from  decorum,  for  good  order 
and  religious  propriety,  .  .  .  and  to  look  for  a  mystical  and  spiritual  sense  in  every 
little  thing,  would  not  be  in  accordance  with  the  intentions  of  those  who  in- 
stituted it. 

<  Sunt  quidem  quamplurimaecaeremoniae  et  usu  et  origine  mysticae.  Concedo 
tamen,  et  alias  esse,  quae  exordium  et  institutionem  suam  necessitati,  commodo 
et  decoro  debent.  Imo  nee  diffiteor,  quamplures  auctores  nimio  indoctae  pietatis 
zelo  adductos  extra  justi  tramites  vagatos  fuisse,  dum  sibi  mysteria,  parabolas, 
symbola  iis  incaeremoniisfabricarunt,  quibus  certe  talia  adjungere  Ecclesia  num- 
quam  in  mente  habuit  (Languet  1.  c,  §  2). 

5    Trid.  sess.  22,  cap.  5. 


340  //.  Liturgical  and  Ascetical  Part. 

The  ceremonies  of  the  liturgy  of  the  Mass,  accordingly,  have  in 
general  for  their  purpose  a  twofold  object :  in  the  first  j^lace  they  are 
intended  to  enhance  and  adorn  the  celebration  of  Mass,  to  serve  for 
the  honor  and  the  worship  of  God;  then,  too,  they  are  designed  as 
a  means  to  place  before  the  eyes  of  the  faithful  in  a  lively  manner 
the  sublimity,  the  holiness  and  the  efficacy  of  the  Sacrifice,  that  the 
faithful,  being  thereby  moved  to  sentiments  of  devotion,  may  be 
better  disposed  in  heart  to  glorify  God  and  to  obtain  grace.  Now 
the  honor  of  God  and  the  sanctification  of  man  invariably  constitute 
the  principal  object  of  all  liturgical  acts,  —  and  this,  consequently, 
in  their  explanation  must  be  always  kept  in  the  foreground;  what- 
ever is  instructive  therein  is  merely  subordinate,  and  should  be  made 
to  serve  the  main  object.^  —  The  different  ceremonies  may,  accord- 
ing to  their  object  and  signification,  be  more  succinctly  grouped  into 
three  classes. ^ 

a)  All  the  ceremonies  of  Mass  conduce  to  the  order,  beauty  and 
adornment  of  divine  worship.  Now  while  some  ceremonies,  nay, 
even  many,  have  yet  a  higher  mystical  meaning,  others  are  pre- 
scribed merely  to  invest  the  celebration  of  divine  worship  with 
decorum,  dignity  and  reverence.  The  latter  ceremonies  are  based 
merely  on  a  just  regard  to  propriety,  decorum  and  suitableness.  To 
this  class  belongs,  for  example,  the  prescription  that  the  priest  ap- 
proach the  altar  with  downcast  eyes  and  measured  step;  that  he  place 
the  left  hand  on  his  breast  when  making  the  sign  of  the  Cross;  that 
he  turn  toward  the  faithful,  when  greeting  or  blessing  them.^ 

b)  Most  of  the  ceremonies  are  outward  forms  of  worship,  that 
is,  they  are  the  outcome  of  an  interior  emotion,  expressions  of  re- 
ligious thought  and  sentiments.^  Among  these  are  the  different 
positions  and  movements  of  the  body,  of  the  members  of  the  body, 
for  example,  the  bending  of  the  knee,  the  striking  of  the  breast,  the 
bowing  of  the  body  and  the  head,  the  raising  up  and  the  joining  of 
the  hands.  Such  acts  are  outward  signs  which  express,  accompany 
and  awaken  devout  sentiments  of  the  heart;  for  instance,  sentiments 


1  Finis  omniumcaeremoniarumetverborum,  quae  ab  Ecclesia  (Apostolis  eorum- 
que  successoribus)  instituta  sunt  in  administratione  sacramentorum  et  nominatim 
sacrificii  eucharistici,  potissimum  duplex  est;  proxinie  ut  res  ipsa  essentialis  quae 
agitur,  distinctius  declarata  velut  ob  oculos  ponatur  atque  convenieuti  majestate 
et  externo  cultu  condecoretur,  conseqtientur  deinde  ut  excitetur  et  foveatur  con- 
gruentior  dispositio  ac  devotio  in  animis  fidelium  ad  cultum  Deo  exhibendum  et 
majorem  fructum  percipiendum  (Cardin.  Franzelin,  De  Sacramento  Eucharistiae 
thes.  VII). 

2  Cfr.  Suarez  disp.  84,  sect.  1. 

^  Primo  quaedam  ex  caeremoniis  Missae  inductae  sunt  solum,  ut  hoc  sacrum 
mysterium  dehita  honcstate^  nwdestia  et  reverentia  peragatur  ;  unde  constat,  hujus- 
modi  caeremonias  non  solum  convenientes,  sed  moraliter  etiani  esse  uecessarias  et 
ideo  summa  prudentia  esse  ab  Ecclesia  institutas  (Suarez  1.  c,  n.  2). 

"*  Secundo  sunt  aliae  caeremoniae  institutae  per  se  primo  propter  exteriores 
actus  latriae  exercendos,  quae  etiam  convenientissime  institutae  sunt  (Suarez 
1.  c,  n.  3). 


S3.  Preliminary   Remarks,  341 

of  adoration,  humility,  desire,  sorrow  and  confidence.  *'Tliey  wlio 
pray,  bend  the  knee,  raise  the  hands  or  prostrate  themselves  to  the 
ground,  thereby  expressing  outwardly  what  they  feel  inwardly. 
Their  invisible  will  and  the  intention  of  their  heart  is  indeed  known 
to  God,  and  their  interior  sentiments  need  not  be  made  known  to 
Him  by  such  signs;  but  by  their  means  we  are  to  pray  and  sigh 
more  humbly  and  more  ardently;  and  although  these  l3odily  motions 
are  made  through  a  previous  impulse  of  the  heart,  nevertheless,  the 
emotion  of  the  heart  is,  I  know  not  how,  again  increased  by  these 
exterior  signs,  which  it  had  produced,  and  the  interior  devotion, 
which  preceded  them,  grows  more  intense  through  the  exterior  de- 
votion which  it  had  brought  forth.  "^ 

c)  A  third  group  is  prescribed  especially  because  of  their  sym- 
bolical signification;  these  ceremonies  are  destined  prominently  to 
indicate  the  mysteries  of  Christian  faith  and  life.-  To  this  class,  for 
example,  belong  the  mixing  of  wnne  and  water,  the  washing  of  the 
hands  at  the  Offertory,  the  placing  of  the  hands  over  the  oblation 
before  the  Consecration,  the  breaking  of  the  Host  and  the  dropping 
of  a  small  particle  of  it  into  the  chalice,  the  frequent  making  of  the 
sign  of  the  Cross,  the  use  of  lights  and  incense. 

Accordingly  the  ceremonies  of  the  liturgy  in  the  intention  of 
the  Church  serve  not  merely  for  the  proper,  the  worthy  and  the  edi- 
fying celebration  of  the  Sacrifice,  but  also  for  the  exterior  honor  of 
God,  of  the  Eucharistic  Saviour,  of  the  saints,  of  relics  and  pictures, 
as  well  as  for  the  symbolical  expression  of  the  different  mysteries. 
These  different  objects  do  not  exclude  one  another,  but  are  often 
united  together  in  one  and  the  same  liturgical  act,  for  example, 
sometimes  in  the  use  of  the  sign  of  the  Cross,  the  honor  paid  the 
Cross.  Along  with  the  natural  reason  and  object  of  a  ceremony  the 
Church  not  unfrequently  combines  a  higher,  mystical  sense. ^ 


1  S.  Aug.  De  cura  pro  mortuis  gerenda  c.  5,  n.  7.  —  Exercentur  ab  hominibus 
quaedam  seitsibilia  opera,  non  quibus  Deum  excitent,  sed  quibus  seipsos  provocent 
in  divina,  sicut  prostrationes,  genuflexiones,  vocales  clamores  et  cantus,  quae  non 
fiunt,  quasi  Deus  his  indigeat,  quia  omnia  novit  et  cujus  voluntas  est  immutabilis 
et  qui  affectum  mentis  et  etiam  motum  corporis  non  propter  se  acceptat,  sed  propter 
nos  facimus,  ut  per  haec  sensibilia  opera  intentio  nostra  dirigatur  in  Deum  et 
affectio  ascendatur;  simul  etiam  per  hoc  Deum  profitemur  animae  et  corporis 
auctorem,  cui  et  spiritualia  et  corporalia  obsequia  exhibemus  (S.  Thorn.,  C.  gent. 
1.  3,  c.  119). 

2  Tertio  sunt  aliae  caeremoniae,  quae  specialiter  sunt  propter  significationeni 
{moralent  vet  inysticani)  institutae,  non  quod  non  pertineat  etiam  ad  ornatum, 
neque  quod  cultum  etiam  aliquem  non  contineant,  sed  quod  principaliter  propter 
significationeni  ordinatae  sint  (Suarez  1.  c,  n.  4). 

3  In  the  ceremonies,  even  in  those  which  seem  the  least  important,  there  is 
nothing  that  has  not  its  reason,  and  often  a  very  deep  meaning.  Christian  sym- 
bolism is  something  admirable  for  those  who  are  able  to  understand  it.  It  is  God 
with  His  infinite  perfections  and  His  grandeurs,  it  is  the  Church  with  her  doctrines 
and  her  history  made  evident  to  the  eyes  of  our  infirmity  (Mgr.  Guibert,  Lettre 
^  son  clerge  sur  les  etudes  ecclesiastiques,  2.  Oct.  1851). 


34:2  //.  Liturgical  and  Ascetical  Part. 

Finally,  we  must  not  overlook  in  tlie  ceremonies  their  sacramen- 
tal character,  which  consists  in  this  that  they  in  their  own  way 
produce  spiritual  effects  and  obtain  divine  grace. 

6.  Catholic  ceremonies,  therefore,  are  not  the  relics  of  heathen 
or  Jewish  customs,  but  Apostolic  and  ecclesiastical  ordinances,  forms 
of  worship  created  and  pervaded  by  a  higher  spirit.  Consequently, 
the  priest  should  highly  esteem  and  love  them,  and  therefore  per- 
form them  with  punctuality  and  dignity.  St.  Teresa  was  ready  to 
sacrifice  her  life  for  even  the  least  ceremony  of  the  Church.  In  the 
service  of  the  Almighty,  in  the  most  Holy  Sacrifice  of  the  Mass  even 
the  smallest  thing  has  its  meaning  and  importance;  and,  therefore, 
the  Church  has  so  exactly  and  minutely  regulated  by  her  rubrics  the 
entire  deportment  of  the  priest  at  the  altar.  Whosoever  conscien- 
tiously complies  with  these  ecclesiastical  regulations,  has  the  special 
merit  of  practising  the  virtue  of  obedience  in  all  his  actions  and 
movements  when  celebrating.  To  all  applies  the  admonition  of  the 
Apostle:  "Glorify  and  bear  God  in  your  body!''  (i  Cor.  6,  20.)  — 
A  modest  demeanor  and  a  becoming  exterior,  regulated  according  to 
the  requirements  of  reason  and  faith,  honors  God,  edifies  our  neigh- 
bor and  promotes  our  own  spiritual  life.  Therefore,  the  priest  at 
the  altar  should,  above  all,  not  neglect  the  exterior.  In  his  whole 
deportment  should  be  reflected  his  faith,  his  reverence,  his  recollec- 
tion of  mind,  his  heartfelt  devotion.^  "What  great  care  is  to  be 
taken  to  celebrate  Holy  Mass  with  all  religious  solemnity  and  de- 
votion, every  one  will  easily  understand,  when  he  reflects  that  in 
Holy  Scripture  a  curse  is  pronounced  upon  those  who  do  the  work 
of  God  negligently.^  Since  we  must  confess  that  the  faithful  can 
perform  no  action  so  holy  and  so  divine  as  this  adorable  mystery,  in 
which  that  life-giving  Victim,  which  has  reconciled  us  with  God  the 
Father,  is  daily  offered  by  the  priest  on  the  altar.  It  is,  then,  self- 
evident  that  all  pains  and  care  should  be  taken  to  perform  this  Sac- 
rifice with  the  greatest  purity  of  heart  and  with  all  the  marks  of  ex- 


1  Tanta  gravitate,  tanto  religionis  cultu  (sacerdotes)  Missae  sacrificium  cele- 
brent,  ut  per  visibilem  ministri  pietatem  invisibilia  aeterni  sacerdotis  mysteria 
conspiciantur.  Nihil  igitur  obiter  in  hac  diviua  actione,  nihil  perfunctorie,  nihil 
praecipitanter,  nihil  inconditis  gestibus,  omnia  vero  graviter,  omnia  secundum  br- 
dinem  fiant,  juxta  receptos  et  approbatos  Ecclesiae  ritus,  qui  vel  in  minimis  sine 
peccato  negligi,  omitti  vel  mutari  baud  possunt  (Concil.  prov.  Quebec.  II,  a.  1854). 

2  Ex  consideratione  infinitae  bonitatis,  majestatis  et  excellentiae  Dei,  ex  in- 
tuitione  quoque  totius  miseriae,  vilitatis,  culpae  ac  indigentiae  nostrae  exhibeamus 
nos  Deo  in  omni  suo  obsequio,  in  oratione  praesertim  et  psalmodia,  maxima  vero 
in  celebratione  cum  omni  ac  profundissima  humilitate,  conipunctione,  reverentia, 
attentione,  custodia  ac  fervore,  et  ante  horaruni,  orationum  et  psalmodiae  incep- 
tionem  recolligamus  cor  nostrum  et  simplificemus  ac  stabilianius  illud  in  Deo,  ejus 
incircumscriptibilem  dignitatem,  praesentiam,  misericordiam  justitiamque  pen- 
sando,  proprias  quoque  miserias  et  offcnsas  eflicaciter  ponderando  et  aggravando, 
et  ita  sin,i(7ila  verba  sacra  quasi  ex  propria  affcctu  cidh  attentione  et  j^ustu  interna 
disiincte  pronuntiemus  (Dion.  Carthus.  De  laude  vitae  solitariae  art.  21). 


The  Preparatory  Divine  Service.  343 

terior  devotion  and  piety.  "^  The  priest  at  the  altar  should  render 
to  God  in  the  name  of  the  Church  a  homage  of  the  highest  venera- 
tion: in  the  first  place,  interiorly  by  acts  of  faith,  of  hope,  love, 
humility,  contrition,  praise,  thanksgiving  and  petition;  then  also 
exteriorly  by  bows,  by  genuflections,  by  striking  his  breast,  raising 
his  hands  and  eves,  kissing:  the  altar  and  manv  other  ceremonies.- 
All  these  acts  should  be  performed  with  devotion,  reverence  and 
dignity  in  the  presence  of  God  and  of  His  holy  angels,  otherv\ase 
they  become  occasions  of  distraction,  of  scandal  and  of  all  manner 
of  irreverence.^ 

From  historical  and,  at  the  same  time,  from  objective  reasons 
the  liturgical  celebration  of  the  Mass  may  be  divided  into  two  parts 
—  i)  into  the  general,  preparatory  divine  service  (Jlissa  catecluime- 
noriun)  and  2)  into  the  particular,  real  sacrificial  worshi])  (Jlissa 
fideUiun)^  which  admits  of  a  three-fold  subdivision  (the  Offertory, 
the  Consecration  and  the  Communion)."* 

FIRST  SECTION. 

The  Preparatory  Divine  Service. 

What  is  most  holy  must  be  treated  in  a  holy  manner;  therefore, 
a  careful  preparation  for  the  mystery  of  the  Divine  Sacrifice  is  re- 
quired. The  whole  career,  the  entire  life  and  conduct  of  the  priest 
should  be  a  remote,  uninterrupted  preparation  for  Holy  Mass;^  but 

1  Trident,  sess.  22,  decret.  de  observandis  et  evitaudis  in  celebr.  Miss. 

2  Cogitemus  nos  sub  conspectu  Dei  stare.  Placendum  est  divinis  oculis  et 
habitu  corporis  et  mode  vocis  (S.  Cyprian.  De  Orat.  domin.  c.  3).  —  Quia  ex  duplici 
natura  compositi  sumus,  intellectuali  sc.  et  seusibili,  duplicem  adorationem  Deo 
offerimus:  sc.  spiritualem,  quae  cousistit  in  iuteriori  mentis  devotione,  et  corpo- 
raleniy  quae  consistit  in  exteriori  corporis  humiliatione.  —  Et  quia  in  omnibus 
actibus  latriae  id  quod  est  exterius,  refertur  ad  id  quod  est  interius,  sicut  ad  prin- 
cipalius,  ideo  ipsa  exterior  adoratio  fit  propter  iiiteriorein,  ut  videlicet  per  signa 
humilitatis,  quae  corporaliter  exhibemus,  excitetur  noster  affectus  ad  subjiciendum 
se  Deo,  quia  connaturale  est  nobis,  ut  per  sensibilia  ad  intelligibilia  procedamus 
(S.  Thorn.  2,  2,  q.  84,  a.  2). 

3  Presbyter=5^;/zc>r,  non  propter  senectutem,  sed  propter  dignitatem,  honorem 
et  sapientiam,  quia  quicunque  presbyter  est,  sapiens  esse  debet,  ut  intelligat  ea 
quae  legit :  intelligat  orationes,  quas  dicit  et  diurnis  temporibus  et  nocturnis ;  in- 
telligat ea  quae  cantat  in  Missa  (Pseudo-Alcuin.  cap.  36). 

^  In  hoc  Sacramento  totum  mysterium  nostrae  salutis  comprehenditur,  ideo 
prae  ceteris  sacramentis  cum  majori  solemnitate  agitur.  Ante  celebrationem  hujus 
mysterii  primo  quidem  praemittitur  praeparatio  quaedam  ad  digne  agenda  ea, 
quae  sequuntur.  .  .  Consequenter  acceditur  ad  celebrationem  mysterii,  quod  quidem 
et  offertur  ut  sacrificium  et  consecratur  et  sumitur  ut  sacramentum.  Unde  primo 
peragitur  oblatio ;  secundo  consecratio  oblatae  materiae ;  tertio  ejusdem/><?r^^//f/£7 
(S.  Thom.  3,  q.  83,  a.  4). 

^  Generalis  dispositio  ad  celebrandum  est  ea  diligentia,  qua  incumbere  sacer- 
dotes  debemus,  ut  vita  nostra  et  conversatio  respondeat  sanctitati  atque  amplitudini 
mysteriorum,  quae  celebramus.     Et  haec  est  principalis  magisque  necessaria  prae- 


344  //.  Liturgical  and  Ascetical  Part. 

when  the  hour  for  Mass  is  near,  he  has  an  immediate  and  special 
preparation  to  make,  that  is,  by  religious  acts,  by  the  exercise  of 
mental  and  vocal  prayer,^  to  dispose  his  soul  and  to  excite  his  heart 
to  devotion. 2  In  a  touching  manner  does  the  venerable  John  of  Avila 
exhort  one  thereto.  He  thus  writes:  "It  is  indeed  the  most  power- 
ful means  to  arouse  a  man,  to  make  this  serious  reflection:  I  am 
going  to  perform  the  holy  Consecration,  to  hold  God  in  my  hands, 
to  converse  with  Him  and  to  receive  Him  into  my  heart.  Who  will 
not  be  inflamed  with  love  by  making  the  reflection  to  himself:  I  am 
on  the  point  of  receiving  the  Infinite  Goodness  ?  Who  does  not 
tremble  and  shudder  out  of  a  loving  awe  toward  Him,  before  whom 
the  heavenly  Powers  themselves  shudder  and  tremble  ?  Who  does 
not  tremble  with  the  fear  of  offending  Him,  and  does  not  tremble 
with  the  desire  to  praise  and  serve  Him?  Who  does  not  experience 
sorrow,  confusion  and  remorse  for  having  oflended  the  Divine  Master, 
whom  he  beholds  before  him?  Who  is  not  filled  with  confidence  by 
such  a  pledge  ?  Who  does  not  endeavor  —  having  such  a  Viaticum 
with  him  in  the  desert  of  this  world  —  to  do  penance  ?  In  short, 
such  a  meditation,  dictated  by  the  spirit  of  God,  entirely  transforms 
man,  and  carries  him  away  and  beside  himself,  —  at  one  time  by  a 
sense  of  reverence,  now  by  love,  again  by  other  powerful  emotions. 
How  cautious  should  we  not  be  to  keep  ourselves  wholly  and  unre- 
servedly for  Christ,  who  so  greatly  honors  us,  as  to  descend  unto  us 


paratio  :  adeo  ut  omnino  requiratur,  ut  fofa  sacerdotis  vita  praeparatio  sit  ad  digne 
celebraiidiiniy  et  in  omni  re  tain  circumspecte  agat,  ut  paratus  esse  ad  offerendum 
semper  dici  possit,  utque  in  omnibus,  quae  dixerit  ac  fecerit,  recordetur  sese  hodie 
celebrasse,  et  eras  celebraturuin  (Anton,  de  Molina,  Instructio  sacerdotum  tr.  4,  c.  6). 

^  Optimum  consilium  est,  ut  sacerdos  omnino  rejectis  curis  et  cogitationibus 
saeculi  immediate  ante  Missam  orationi  vacet,  i.  e.  mentali,  quae  maxime  fervo- 
rem  et  devotionem  excitat  (Quarti,  In  rubr.  Miss.  p.  2,  tit.  1,  n.  1). 

2  Tota  vita  sacerdotis  timorati  cupientis  celebrare  devote^  debet  esse  co7itinua 
praeparatio  incessabitisque  dispositio  ad  celebranduin  coftdigney  ita  ut  diligentissime 
vitet,  quidquid  impedimentum  est  celebrationis  devotae  ac  fervidae,  et  quidquid  ad 
eam  disponit  ac  confert  viriliter  apprehendat  et  exsequatur,  ita  tamen,  ut  liora 
celebrationis  instante,  per  specialia  et  peculiaria  quaedam  exercitia  devotioualia 
orationum,  meditationum,  psalmodiarum,  contritionis,  confessionis  et  satisfactionis 
ad  instantem  celebrationem  se  praeparet  (Dionys.  Carthus.  De  particul.  judicio 
dialog,  art.  34).  —  Ad  celebrandum  meritorie  sufficit  et  item  requiritur,  quod  cele- 
brans  existat  in  caritate  et  ex  caritate  ad  celebrandum  moveatur  ac  procedat,  quae 
interior  motio  sit  promptitudo  aliqua  voluntatis  ad  opus  illud  cultus  divini.  Cele- 
bratio  namque  est  actus  tam  privilegiatus,  divinus  ac  eminens,  quod  ad  eam  exigi- 
tur  actualis  devotio,  quae  caritatem  ejusque  actum  et  quandam  Dei  contemplatio- 
nem  aut  saltem  considerationem  includit.  Christus  quippe  sacramenti  hujus 
frequentationem,  h.  e.  celebrationem  instituendo  praecepit  Apostolis  et  in  eorum 
persona  cunctis  presbyteris :  "Hacc  quotiescunque  feceritis,  in  mei  memoriam 
facietis,"  h.  e.  in  commemoratioiiem  aniorosam  ac  devotam  eximiae  caritatis  meae 
ad  vos  et  acerbissimae  meae  passionis  pro  vobis.  .  .  Tenetur  ergo  sacerdos  in  cele- 
bratione  bonam  et  specialem  timoratamque  diligentiam  adhibere,  ut  attente,  devote 
ac  reverenter  se  habeat  et  se  a  distractionecompescat  (Id.  De  sacram.  altar,  art.  17). 


The  Preparatory  Divine  Service,  345 

and  place  Himself  in  our  hands,  when  the  words  of  Consecration 
are  pronounced  ! "  ^ 

After  this  private  preparation^  the  priest  proceeds  to  the  altar, 

1  Cfr.  Schermer,  Geistliche  Briefe  des  ehrw.  Juan  de  Avila  I,  47 — 55. 

2  The  preparatory  prayers  recommended  by  the  fact  that  the  Church  has  re- 
ceived them  into  the  Missale  Romanum,  deserve  the  preference  over  others  and 
should,  therefore,  never  be  omitted.  The  above  mentioned  five  Psalms  contain 
and  awaken  every  affection  (faith,  hope,  confidence,  love,  desire,  devotion,  humil- 
ity, sorrow,  compunction,  gratitude,  resignation,  self-offering),  that  disposes  the 
priest  for  the  worthy  and  fruitful  celebration  of  Mass.  The  Antiphon:  "Remember 
not,  O  Lord,  our  (mine  and  the  nation's)  offences  nor  those  of  our  parents  and  take 
not  revenge  of  our  sins"  (according  to  Tob.  3,  3),  is  a  prayer  of  atonement  that 
imparts  corresponding  expression  to  the  sentiment  of  sinfulness  and  unworthiuess, 
with  which  the  soul  of  the  priest  should  be  animated  at  this  moment.  —  Psalm  83 
has  a  priviledged  position  in  the  liturgy  among  the  hymns  which  glorify  the  Eu- 
charistic  mysteries :  fervently  and  with  deep  feelings  of  devotion  it  expresses  the 
sentiments  of  the  priestly  heart,  which  longs  for  the  altar,  to  place  there  in  Jesus's 
Heart  and  wounds  all  his  labors,  sufferings  and  joys,  thence  also  to  draw  strength 
for  the  earthly  pilgrimage  which  conducts  through  this  valley  of  tears  to  our  heav- 
enly home  and  to  glory.  —  Psalm  84  has  by  preference  become  an  Advent  and 
Christmas  hymn  in  the  Church.  It  contains  gratitude  for  redemption  about  to 
begin,  petitions  for  the  completion  of  redemption  and  for  perfect  sanctification  Cfor 
mercy,  favor  and  peace,  for  freedom  from  the  assaults  of  sensuality  and  self-love, 
and  for  the  diminution  of  daily  faults,  &c.),  and  concludes  with  the  joyful  con- 
fidence of  obtaining  the  fruits  of  salvation  at  the  altar  in  all  their  fulness.  —  Psalm 
85  is  an  humble  and  ardent  prayer  of  petition.  Feeling  his  indigence  and  depend- 
ence on  God,  in  consideration  of  the  goodness  and  power  of  his  Master,  the  priest 
implores  strength  against  his  perverse  inclinations  and  protection  against  external 
enemies,  as  well  as  assistance  for  the  worthy  performance  of  the  most  holy,  sublime 
and  divine  action  of  his  office  at  the  altar.  —  Psalm  115  imparts  earnest  and  en- 
thusiastic expression  to  the  celebrant's  intention  of  thanksgiving,  that  is,  to  his 
grateful  sacrificial  joy  and  joyful  self-sacrifice  in  the  service  of  God.  —  Psalm  129 
is  a  heartrending  penitential  hymn,  full  of  humility  and  contrition,  of  hope  and 
confidence  in  the  mercy  of  God  and  in  the  superabundant  redemption,  the  source 
of  which  is  daily  disclosed  anew  on  the  altar  for  the  atonement  of  sin.  —  The  fol- 
lowing Versicles  and  Responsories  continue  the  supplication  for  favor  and  mercy, 
and  the  perfect  application  of  the  "copiosa  redemptio"  prepared  at  the  altar,  and 
the  orations  contain  petitions  for  light,  for  purifying  and  inflaming  the  heart  by 
the  light  and  fire  of  the  Holy  Spirit,  ut  veniens  Dominus  noster  Jesus  Christus 
paratani  sibi  in  nobis  inveniat  mansionem,  —  This  praeparatio  ad  Missam  was  in 
use  as  to  its  essential  parts  already  in  the  eleventh  century.  Presbyter,  cum  se 
parat  ad  Missam,  juxta  Romanam  consuetudinem  decantat  (recites)  hos  Psalmos  : 
Quam  dilecta  (83),  Benedixisti  (84),  Inclina  Domine  (85),  Credidi  (.115);  deinde 
Ki/pte  i\^r]a-ov,  Pater  noster,  cum  precibus  et  oratione  pro  peccatis,  videlicet  ut  intus 
et  exterius  summo  sacerdoti  placere  valeat,  quem  cum  sacratissima  oblatione  sibi 
omnibusque  christianis  placare  desiderat  TMicrolog.  c.  1).  Decanta  cum  devotione 
illos  quinque  psalmos  (83,  84,  85,  115,  129)  cum  suis  versiculis  et  orationibus. 
Dicas  etiam,  si  tempus  suppetit,  orationem  illam  "Summe  Sacerdos",  quae  valde 
efficax  est  et  devota.  Postea  procedens  ad  altare  recole  Christum  euntem  ad  cru- 
cem  et  fige  cor  ad  ea,  quae  in  passione  gesta  sunt ;  legas  clare  et  distincte  ea,  quae 
legenda  sunt,  non  multiplicando  coUectas  nimias  nee  alia  legendo  ex  devotione 
vel  proprio  arbitrio,  quam  quod  a  Sanctis  Patribus  institutum  est  (S.  Bonav.  tr.  de 
praepar.  ad  Miss.  c.  2,  n.  2). 


34:6  //.  Liturgical  and  Ascetical  Part, 

to  offer  the  Holy  Sacrifice.  The  first  principal  division  of  the  Mass 
liturgy,  which  extends  from  the  prayers  said  at  the  foot  of  the  altar 
to  the  Offertory,  bears  also  a  preparatory  character;  it  may  be  con- 
sidered as  the  public  and  common  preparation  of  the  priest  and 
the  people  for  the  actual  celebration  of  the  Holy  Mysteries. 

The  prayers,  hymns  and  readings  which  compose  this  intro- 
ductory and  preparatory  divine  service,  aim  principally  at  purifying 
the  heart  and  enlightening  the  mind,  at  animating  the  faith  and  ex- 
citing devotion,  in  order  that  all  present  may  be  placed  in  the  proper 
dispositions  and  thus  be  able  to  offer  worthily  the  most  Holy  Sacri- 
fice to  the  Most  High. 

34.     Introductory   Prayers. 

These  prayers^  include  Psalm  XLIL,  the  Confiteor  and  two 
prayers  for  the  perfect  cleansing  of  the  heart.  This  part  of  the  rite 
as  far  as  the  Introit  may  be  called  the  general  introduction  to  the 
celebration  of  Mass  ;  for  priest  and  people  therein  seek  mainly,  by 
humble  petition  and  supplication  for  mercy  and  pardon,  duly  to 
prepare  themselves,  so  as  to  approach  the  altar  with  perfect  purity 
of  heart  and  worthily  to  celebrate  or  assist  at  the  Holy  Sacrifice. 

I.  The  priest'^  unfolds  the  corporal  entirely,  places  thereon  the 
covered  chalice,^  opens  the  Missal,  ^  bows  at  the  middle  of  the  altar 

1  These  prayers  were  the  last  developed  of  the  various  portions  of  the  prepar- 
atory part  of  the  Mass,  for  they  are  first  mentioned  only  since  the  eleventh  cen- 
tury. Preparatory  prayers  were  indeed  recited  at  a  much  earlier  period  ;  but  they 
were  not  so  rigorously  prescribed,  and  did  not  belong  so  strictly  to  the  Mass  liturgy, 
as  they  were  generally  said  in  the  sacristy  or  on  the  way  to  the  altar,  while  the 
choir  sang  the  Introit  Psalm.  All  known  liturgies  begin  with  a  kind  of  confession 
of  guilt.  In  former  times  the  formulas  differed  greatly:  the  present  Confiteor 
appears  to  have  been  in  general  use  since  the  thirteenth  century.  The  assertion 
that  Pope  Celestine  I.  (422 — 432)  gave  the  Psalm  Judica  its  present  position,  is 
entirely  untenable.     Cf.  Bona,  Rer.  liturg.  1.  2,  c.  II,  §  1 — 8. 

2  Clothed  in  sacred  vestments,  the  priest  when  advancing  to  the  altar  must 
also  have  his  head  covered — as  a  mark  of  his  dignity  and  authority;  for  the  rubric 
that  directs  the  priest  capite  cooperto  to  go  to  the  altar,  is  of  precept  (S.  R.  C.  14, 
Jun.  1845).  From  the  time  that  the  amice  no  longer  served  this  purpose,  the  biretta 
gradually  became  the  prescribed  liturgical  covering  for  the  head.  In  Italy  the 
biretta  used  at  liturgical  functions  must  have  only  three  corners  or  points  (in 
remembrance  of  the  Most  Holy  Trinity),  because  in  that  country  the  doctor's 
biretta  is  four-cornered.  (vS.  R.  C.  7.  Dec.  1844.)  In  other  countries,  on  the  con- 
trary, for  instance,  in  Germany,  Spain,  France,  the  United  States,  four-cornered 
birettas  —  in  the  form  of  a  cross  —  have  always  been  used  and  are,  therefore,  per- 
mitted also  at  ecclesiastical  functions.  Cfr.  Bouvry,  Expositio  rubricarum  II, 
196  sq. 

^  Sacerdos  extendit  corporale  super  medium  altaris,  ubi  est  ara  consecrata,  et 
super  corporale  collocat  caliceni  veto  coopertum :  totus  autem  calix  saltem  quoad 
partem  anteriorum  debet  esse  coopertus,  dum  recitatur  ea  pars  Missae,  quae  dicitur 
catechumenorum,  ut  postea  in  Missa  fidelium  discooperiatnr,  quia  revelari  debent 
fidelibus  magis  expresse  arcana  passionis  Christi  mysteria  (Quarti,  in  rubr.  Miss. 
p.  2,  tit.  2,  n.  2). 

■*     An  in   Missis  pHvatis  permitti   possit  ministro  aperire  Missale  et  invenire 


S-k.  Introductory  Prayers.  347 

to  the  altar-cross,  ^  descends  and  remains  standing  at  the  foot  of  the 
altar  —  as  at  the  threshold  of  the  Most  Holy.  "How  terrible  is  this 
place!  This  is  no  other. than  the  house  of  God  and  the  gate  of 
heaven!"  (Gen.  28,  17.)  In  his  interior  the  priest  hears,  as  it 
were,  a  voice  saying  to  him:  "Come  not  hither,  put  off  the  shoes 
from  thy  feet,  for  the  ground  whereon  thou  standest,  is  holy 
ground."  (Exod.  3,  5.)  He  remembers  the  words  of  St.  Chrysos- 
tom  :  "When  the  priest  calls  upon  the  Holy  Ghost  and  offers  the 
tremendous  Sacrifice  :  tell  me  in  what  rank  should  we  place  him? 
What  purity  shall  we  require  of  him,  what  reverence?  Then  reflect 
how  those  hands  should  be  constituted  which  perform  such  services ! 
What  should  that  tongue  be  which  pronounces  such  words !  At  this 
moment  the  very  angels  encompass  the  priest,  and  the  whole  choir 
of  the  heavenly  powers  lend  their  presence,  and  take  up  the  entire 
space  around  the  altar,  to  honor  Him  who  lies  thereon  in  Sacrifice. 
Therefore,  the  priest  should  be  as  pure  and  as  holy  as  though  he 
were  himself  in  heaven  among  those  sublime  beings."  ^  With  what 
holy  thoughts  and  sentiments  should  not  his  soul  be  filled  at  this 
moment?  On  the  one  side,  God  expects  due  honor  from  the  Sacrifice, 
the  Church  militant  claims  the  blessings  of  the  altar,  and  the  suffer- 
ing souls  in  |)urgatory  are  thirsting  for  the  refreshing  stream  of  the 
blood  of  the  Sacrifice  :  thus  the  priest  is  drawn  to  the  altar  by  love, 
vocation  and  duty.  ^  On  the  other  hand  he  is  reminded  of  the 
infinite  sanctity  of  the  Sacrifice,  of  his  fearful  responsibility,  of  his 
sinfulness  and  unworthiness,  of  his  faults  and  infidelities  :  and  thus 
he  is  kept  back  from  the  altar  by  the  consciousness  of  guilt,  by  a 
holy    and    salutary    fear.  *      In   this    interior   struggle   of    contrary 


missam  ?  Resp.:  Negative  et  serventur  rubricae  (S.  R.  C.  7.  Sept.  1816).  —  Sacer- 
dos  Missale  aperiens  et  ex  eo  divina  mysteria  populo  annuntians  denotat  Christum, 
qui  solus  dignus  est  inventus  aperire  librum  et  solvere  signacula  ejus  (Apoc.  5,  9). 
Quarti,  1.  c.  p.  2,  tit.  2,  n.  5. 

^  According  to  the  S.  R.  G.  12.  Nov.  1831  the  celebrant  must  adhere  exactly 
and  strictly  to  the  rubrics,  which  prescribe  only  in  two  cases  a  bow  to  the  cross  on 
the  altar:  on  reaching  the  middle,  that  is,  when  leaving  the  middle  of  the  altar  — 
before  descending  for  the  prayer  at  the  foot  of  the  altar  (facta  primum  cruci  reve- 
rentia),  and  when  he  himself  carries  the  Missal  before  the  Gospel  to  the  other  side 
(caput  cruci  inclinat). 

2  De  sacerdotio  1.  3,  c.  4  ;  1.  6,  c.  4. 

3  Cum  celebrare  sit  tarn  privilegiatum  ac  dignissimum  opus,  Dei  Patris  omni- 
potentis,  imo  totius  superexcellentissimae  Trinitatis  praecipue  honorativum,  pas- 
sionisque  Christi  et  ceterorem  ipsius  mysteriorum  ac  beneficiorum  eximie  recorda- 
tivum,  totius  quoque  Ecclesiae,  imo  vivorum  ac  mortuorum  potissime  subventi- 
vum,  admonendi  sunt  sacerdotes,  ut  qiiotidie  celebrare  non  cessent,  nisi  speciale 
occurrat  obstaculum ;  imo  sic  conversari,  taliter  proficere  satagant,  quod  ad 
celebrandum  quotidie..  quantum  humana  sinit  fragilitas,  suo  modo  sint  digni  (Dion. 
Carthus.  De  sacram.  altar,  serm.  5). 

^  Cum  sacerdos  est  absque  peccato  mortal!  et  in  proposito  bono,  non  habens 
legitimum  impedimentum,  et  non  ex  reverentia,  sed  ex  negligentia  celebrare  omit- 
tit,  tunc,  quantum  in  ipso  est,  privat  sanctam  Trinitatem  laude  et  gloria,  augelos 


348  II,  Liturgical  and  Ascetical  Part. 

feelings  he  signs  himself  with  the  holy  sign  of  the  Cross  and  recites 
alternately  with  the  acolyte,  who  represents  the  congregation,  ^  the 
Forty-second  Psalm,  wherein  the  sentiments  of  his  soul  find  their 
full  expression. 

a)  The  holy  sign  of  the  Cross.  ^  —  The  priest  makes  what  is 
known  as  the  large  or  Latin  cross  upon  himself,  bringing  his  open 
hand  from  the  forehead  to  the  breast  and  from  the  left  to  the  right 
shoulder,  ^  saying  at  the  same  time  the  words  :  In  nomine  Patris  et 


laetitia,  peccatores  venia,  justos  subsidio  et  gratia,  in  purgatorio  existentes  refri- 
gerio,  Ecclesiam  Christi  spirituali  beneficio  —  et  se  ipsum  medicina  et  remedio 
contra  infirmitates  et  quotidiana  peccata,  quia,  siciit  ait  Ambrosius  (De  sacr.  1.  4,  c.  6, 
n.  28),  si  "quotiescunque  effunditur  sanguis  Christi,  toties  in  remissionem  pecca- 
torum  effunditur,  debeo  ilium  semper  accipere,  ut  semper  mihi  peccata  dimittan- 
tur ;  qui  semper  pecco,  semper  debeo  habere  medicinam."  —  Item,  privat  se  omni- 
bus talibus  provenientibus  ex  sacra  communione,  quae  sunt  peccatorum  remissio, 
fomitis  mitigatio,  mentis  illuminatio,  interior  refectio,  Christi  et  corporis  ejus 
mystici  incorporatio  ;  virtutum  roboratio,  contra  diabolum  armatio,  fidei  certitudo, 
elevatio  spei,  excitatio  caritatis,  augmentatio  devotionis  et  conversatio  angelorum. 
—  Item,  non  complet  sibi  injunctum  magnae  dignitatis  obsequium  nee  officium 
exercet  debitae  servitutis  Dei  (Jer.  48,  10).  —  Item,  contemnit  Christi  praeceptum 
de  observantia  hujus  sacramenti  (Joan.  6,  54).  — Item,  abicit  viaticum  suae  peregri- 
nationis,  exponens  se  periculo  mortis,  quia,  nisi  recipiat  alimentum  corporis 
Christi  et  vitae  vegetatiouem,  efficitur  sicut  aridum  membrum,  ad  quod  non  trans- 
mittitur  corporalis  cibi  nutrimentum.  —  Ultimo,  quantum  in  se  est,  evacuat  divi- 
num  cultum  et  latriam  Creator!  debitam  sicut  ingratus  de  beneficiis  Dei.  Ergo, 
quantum  potes,  toto  conatu  per  exercitium  boni  operis,  lacrimarum  contritionem  et 
devotionis  flammam  expelle  a  te  omnem  torporem  et  negligenliam,  ne  inveniaris 
respuere  tantorum  charismatum  dona  (S.  Bonav.  tr.  de  praepar.  ad  Miss.  c.  1, 
§  3,  n.  9). 

1  Our  acolytes  (Mass  or  altar  servers)  actually  attend  to  the  important  duties 
of  the  minor  clerics  ;  they  act  and  speak  (respond)  in  the  name  of  the  faithful.  The 
pastor  should  see  that  they  behave  with  modesty,  recollection  and  reverence,  that 
they  perform  their  task  with  devotion  and  with  hands  joined,  pronounce  the  words 
correctly  and  distinctly,  and  that  they  be  cleanly  attired.  —  In  Missis  privatis 
sufficit  unum  habere  ministrum,  qui  gerit  personam  totius  populi  catholici,  ex 
cujus  persona  sacerdoti//«ra/z7<?r  respondet  (S.  Thom.  3,  q.  83,  a.  5  ad  12.) 

2  Cfr.  Gretser,  De  sancta  cruce  1.  3,  c.  1—65,  in  which  the  kinds,  the  constant 
and  repeated  use,  the  mysteries  and  blessings  of  the  sign  of  the  Cross  are  explained 
in  detail. 

3  In  former  times  it  was  also  made  with  three  or  two  fingers  (in  allusion  to 
the  Trinity  or  to  the  two  natures  in  Christ).  The  Greeks  carry  the  hand  from  the 
right  to  the  left  shoulder,  as  appears  to  have  been  practised  at  the  time  of  Inno- 
cent III.  (t  1216)  and  generally  also  in  the  Roman  Church  (quia  Christus  a  Judaeis 
transivit  ad  Gentes  —  De  sacro  alt.  niyst.  1.2,  c.  45;.  It  is  made  with  the  right 
hand,  because  the  right  hand  has  precedence  over  the  left.  Hoc  rudis  ilia  libero- 
rum  aetas  docetur,  qui  si  porrigant  sinistram  (quippe  qui  nesciunt  quid  sit  inter 
dextram  et  sinistram  suam),  illico  parentes  dextram  poscunt.  The  pretty  little 
hand,  dicunt  Gerniani  (Gretser  1.  c.  c.  2).— The  so-called  Latin  cross  appears  to 
have  come  into  vogue  only  since  the  eighth  century;  previously  the  Sign  of  the 
Cross  was  usually  impressed  on  the  forehead  with  the  thumb,  more  rarely  also  on 
the  breast  or  on  the  mouth. 


S-^.  Introductory  Prayers,  349 

Filii  et  Spiritus  sancti.     Amen,     "In  the  name  of  the  Father  and 
of  the  Son  and  of  the  Holy  Ghost.     Amen." 

The  venerable  cnstom  of  making  the  Sign  of  the  Cross  over 
persons  and  things  has,  without  doubt,  its  origin  from  Apostolic 
times  ;  some  even  trace  it  to  Christ  our  Lord  Himself  who,  according 
to  a  devout  opinion,  blessed  at  His  Ascension  into  heaven  the 
disciples  with  His  hands  in  the  form  of  a  cross.  ^  The  very  ancient 
use  of  the  Sign  of  the  Cross  is  proved  from  the  universal  testimony 
of  the  Fathers  and  ecclesiastical  writers.  Tertullian  writes  at  the 
beginning  of  the  third  century:  ''At  every  step,  in  coming  in  and 
going  out,  when  putting  on  our  garmeuts  and  shoes,  when  washing, 
when  at  table,  when  lighting  a  candle,  on  going  to  bed,  when  sitting 
down,  at  every  work  we  perform,  we  Christians  mark  the  forehead 
with  the  Sign  of  the  Cross"  (frontem  crucis  signaculo  terimus).  ^  — 
The  sign  of  the  Cross  forms  one  of  the  most  important  features  of 
the  liturgy  ;  for  it  is  employed  in  the  celebration  of  the  Sacrifice,  in 
the  administration  of  the  Sacraments,  in  all  exorcisms,  consecrations 
and  blessings. 

The  making  of  the  sign  of  the  Cross,  or  the  signing  of  one's 
self  with  the  Cross  is  a  profoundly  significant  and,  at  the  same  time, 
an  efficacious  act.  —  It  is  first,  full  of  holy  mystery,  of  wholesome 
instructions  and  admonitions.  The  sign  of  the  Cross  is  a  symbolical 
expression  of  the  principal  mysteries  of  Christianity,  a  confession  of 
the  Catholic  faith.  It  reminds  us  of  the  Crucified,  of  the  price  of 
our  redemption  and  of  the  value  of  our  soul ;  it  enkindles  love  of 
God,  strengthens  hope,  animates  us  to  follow  Christ  on  the  way  of 
the  Cross  ;  it  indicates  that  in  the  Cross  we  are  to  find  our  honor, 
our  salvation  and  our  life;  that  we  should  prefer  "the  folly  and 
weakness  of  the  Cross"  to  all  the  wisdom  and  power  of  the  world, 
that,  as  disciples  of  the  Crucified,  we  should  combat  under  the 
banner  of  the  Cross  and  by  this  sign  triumph  over  all  our  enemies. 
—  As  to  the  different  meanings  inherent  in  the  sign  of  the  Cross, 
often  the  one  or  the  other  is  more  clearly  pronounced  and  more 
emphasized  by  the  accompanying  words  ;  for  the  words  and  actions 
of  the  liturgy  harmonize  with  each  other,  mutually  supply  and  ex- 
plain each  other.  This  is  also  the  case  in  the  universally  known 
formula:  "In  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost.  Amen,"  which  in  the  plainest  manner  sets  forth  the 
mystery  of  the  Most  Holy  Trinity  symbolized  in  the  sign  of  the 
Cross.     St.  Francis  de  Sales  writes  on  this  subject :  ^  "We  raise  the 


^  "Elevatis  manibus  suis  benedixit  eis"  (Luc.  24,  50) — sc.  forsitan  signum 
crucis  super  eos  formando  et  verba  benedictionis  aliqua  proferendo,  ut  et  ipsi  sic 
facerent  aliis  (Dion.  Carth.  i.  h.  1.). — Potest  pie  et  probabiliter  credi  Christum 
non  utcunque  manus  elevasse,  sed  in  signum  crucis  vel  certe  in  aere  crucem 
describendo,  sicut  nunc  est  in  usu  Ecclesiae,  quem  ex  apostolica  traditione  manasse 
testatur  s.  Basilius,  Liber  de  Spiritu  Sancto  c.  37  fSuarez  disp.  51,  sect.  2,  n.  5). 

2  De  corona  militis  c.  3. 

3  L'etendard  de  la  s.  croix,  liv.  3,  ch.  1. 


350  11.  Lituryical  and  Ascetical  Part. 

hand  first  to  the  forehead,  saying:  4n  the  name  of  the  Father',  to 
signify  that  the  Father  is  the  first  person  of  the  Most  Holy  Trinity, 
of  whom  the  Son  is  begotten  and  from  whom  the  Holy  Ghost 
proceeds.  Then  saying:  'and  the  Son,'  the  hand  is  lowered  to  the 
breast,  to  express  that  the  Son  proceeds  from  the  Father,  who  sent 
Him  down  to  the  womb  of  the  Virgin.  Then  the  hand  is  moved 
from  the  left  shonlder  or  side  to  the  right,  while  saying  :  'and  of  the 
Holy  Ghost,'  thereby  signifying  that  the  Holy  Ghost,  as  the  third 
person  of  the  Holy  Trinity,  proceeds  from  the  Father  and  the  Son, 
that  He  is  the  love  that  nnites  both,  and  that  we,  through  His 
grace,  partake  of  the  fruits  of  the  Passion.  Accordingly,  the  sign 
of  the  Cross  is  a  brief  declaration  of  our  faith  in  the  three  great 
mysteries:  namely,  of  our  faith  in  the  Blessed  Trinity,  in  the 
Passion  of  Christ  and  in  the  forgiveness  of  sin,  by  which  we  pass 
from  the  left  side  of  curse  to  the  right  of  blessing.  ^ 

Exceedingly  great,  therefore,  is  the  efficacy  of  the  holy  Sign  of 
the  Cross  which,  likened  by  the  Fathers  to  the  true  Cross  of  Christ, 
is  not  unfrequently  termed  by  them  the  cause  of  our  salvation.  — 
The  Cross  is  the  source  of  all  graces  and  blessings  ;  it  is  likewise  the 
weapon  and  the  armor  of  our  defence  against  the  evil  spirit ;  for  it 
is  the  glorious  sign  of  the  victory  of  Christ  over  sin,  death  and  hell.  ^ 
Wherefore  the  Church  prays  :  Per  signum  crucis  de  inimicis  nostris 
libera  nos^  Dens  noster!  and  she  cries  out  to  the  evil  spirits:  I^cce 
crucem  Domini^  fugite  partes  adversae —  "Behold  the  Cross  of  the 
Lord,  begone  ye  adverse  powers  ;  for  the  Lion  of  the  tribe  of  Juda 
hath  overthrown  you!" — This  superior  power,  which  has  ever 
been  ascribed  to  the  Sign  of  the  Cross,  depends  for  its  efficacy  neither 
solely,  nor  mainly  on  the  faith  and  confidence  wherewith  it  is  made, 
but  also,  and  that  principally,  on  the  ordinance  of  God,  who,  on 
account  of  the  honor  and  merits  of  the  Crucified,  has  imparted  to  the 
Sign  of  the  Cross  such  salutaiy  efficacy.  This  eflScacy  is,  of  course, 
the  greater  and  the  more  meritorious  in  its  results,  if  it  be  made  with 
a  believing,  devout  disposition,  with  recollection  of  mind  and 
devotion  of  heart,  with  love  toward  the  Crucified  and  with  con- 
fidence in  Christ's  death  on  the  Cross.  ^ 

Certainly  it  is  highly  proper  that  the  most  sacred  act  of  Sacrifice 

^  In  signo  crucis  sanctissimae  Trinitatis  mysterium,  admiranda  Verbi  divini 
incarnatio,  Christi  Domini  passio,  remissio  peccatorum  et  vita  aeterna  repraesen- 
tantur  .  .  .;  sive  enim  formando  crucem  proferantur  ilia  verba:  "In  nomine  Patris 
et  Filii  et  vSpiritus  Sancti.  Amen,"  sive  non  proferantur,  semper  animo  mysterium 
sacrosanctae  Trinitatis  et  incarnationis  objicitur  (Gretser  1.  c.  c.  4). 

2  vSi^num  crucis  diabolo  valde  formidolosum  est  (Robert.  Paulul.  De  offic^ 
eccles.  1.  2,  c.  20).  —  Diabolus  super  omnia  abhorret  memoriam  passionis  et  figuram 
crucis,  per  quam  sumus  a  potestate  ejus  liberati  (S.  Bonav.  3,  dist.  19,  a.  1,  q.  3). 

^  Confert  ad  effectus  crucis  pietas  et  probitas  operantis:  cum  enim  signum 
crucis  sit  tacita  quaedam  Christi  crucifixi  invocatio,  sequitur,  eo  fore  efficacius, 
quo  ex  majori  caritatis  fervore  processit,  sicut  et  ipsa  invocatio,  quae  corde  vel  ore 
perficitur,  tanto  aptior  est  ad  impetrandum,  quanto  melior  et  Deo  carior  est  is,  qui 
invocavit  (Gretser  1.  c.  c.  62). 


S-k.  Introductory  Prayers.  351 

should  begin  with  the  equally  significant  as  well  as  merciful  Sign  of 
the  Cross.  As  he  invokes  the  triune  God,  the  priest  signs  himself 
with  the  Sign  of  the  Cross,  to  express  by  word  and  action,  that  "in 
the  name,"  that  is,  by  the  commission,  with  the  power  and  the 
assisting  grace  of  the  three  divine  persons,  as  well  as  to  promote  the 
honor  and  glory  "of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost"  he  intends  to  celebrate  Mass,  this  mystical  representation 
and  renewal  of  the  Sacrifice  of  the  Cross,  —  to  implore  for  himself 
at  the  same  time  protection  and  security  against  the  snares  of  Satan, 
as  well  as  help  and  assistance  from  on  high  for  the  devout  celebra- 
tion of  the  Sacrifice.  The  concluding  word  Amen  has  here  a  two- 
fold meaning  :  on  the  one  side,  it  expresses  his  desire  that  the 
petitions  included  and  mentioned  in  signing  himself  with  the  Sign 
of  the  Cross  may  be  fulfilled  ;  on  the  other  hand,  it  confirms  and 
seals  the  good  intention  excited  within  him  by  the  accompanying 
words  in  honor  of  the  Most  Holy  Trinity. 

b)  The  Antiphon^  of  the  Forty-second  Psalm.  —  By  this  is 
understood  the  verse  :  Introiho  ad  altare  Dei:  ad  Deitm  qui  laetificat 
juventiitem  meant  —  "I  will  go  up  to  the  altar  of  God  :  to  God  who 
givetli  joy  to  my  youth."  This  verse  introdiices  and  concludes  the 
psalm.  This  antiphon  contains  the  fundamental  thought  of  the 
aforesaid  psalm  which  should  here  have  the  prominent  place,  and 
hereby  indicates  the  special  point  of  view  in  which  it  is  to  be  taken 
and  recited,  that  is,  it  gives  the  key  to  the  liturgical  and  mystical 
understanding  of  the  psalm  w4th  regard  to  its  application  to  the 
celebration  of  Mass.  It  expresses  the  sentiment  which  animates  the 
priest :  it  powerfully  attracts  him  to  the  altar.  He  longs  to  ascend 
to  the  altar  of  God,  there  to  perform  his  holy  office,  to  draw  near  to 
the  Lord  God  and  to  be  united  to  Him  and,  by  this  union  with  the 
Eucharistic  Saviour,  cheerfully  and  joyfully  to  be  strengthened  in 
the  interior  life.  This  longing  and  desire  for  the  holy  place  and  for 
the  celebration  of  the  Sacrifice  is  expressed  three  times.  "^     By  the 

1  ' AvTi(f>(i}vos  =  resounding  against,  answering  replying ;  hence  'Avricpojua  =  re- 
sponsive sound,  singing  opposite,  alternate  chant.  **Antiphona"  (=  cantus  anti- 
phonus)  signifies,  according  to  its  etj-niology  and  original  meaning,  a  singing,  in 
which  two  choirs  deliver  separate  verses  alternately  (antiphonatim)  and,  as  it 
were,  respond  to  each  other.  Quaedam  in  Ecclesia  canebantur  olim  alternis  vici- 
bus,  ut  etiam  modo  fit;  alia  verbo  simul  et  adunatis  choris,  Primum  canendi 
modum  veteres  appellarunt  avricpuivov  vjuvudiav,  alterum  ajj/xcpwvov  (Praefat.  in  Anti- 
phon. S.  Gregorii  M.).  At  present  the  name  Antiphona  is  usually  employed  in 
another  sense  ;  namely,  to  designate  a  verse,  a  sentence  or  a  phrase,  by  which  the 
psalms  and  canticles  are  begun  end  ended. 

2  Introibo  ad  altare  Dei,  quod  est  in  ecclesia  materiali  et  manufacta,  quatenus 
sacramenta  Christi  recipiam  oblationemve  faciam,  nee  subsistam  in  ipso  altari,  sed 
i7itroibo,  mentis  affectu  et  debito  cultu,  ad  Deicin  qui  laetificat  juve7itutein  tneaniy 
non  corporalem  et  exteriorem,  sed  spiritualem  ac  interiorem,  qui  non  veterascit 
cum  corpore,  sed  indesinenter  virescit  per  gratiam,  donee  ad  patriam  anima  sancta 
transferatur.  Haec  ergo  juvefitus  est  spirituals  profectus  in  gratia  Dei  ;  hanc  Deus 
laetificat,  dum  anima  corde  jucundo  et  fervido  Domino  servit  (Dion.  Carthus.  In 
Ps.  42,  4). 


352 


//.   Liturgical  and  Ascetical  Part. 


words:  "to  God  who  giveth  joy  to  my  youth,"  the  priest  may, 
indeed,  also  acknowledge  that  from  his  early  days  God  has  been  his 
delight  and  bestowed  on  him  a  thousand  joys  ;  but  the  term  youth 
(JHventns)  is  here  to  be  understood  first  and  chiefly  of  the  super- 
natural and  spiritual  new  life  which  is  obtained  by  regeneration  in 
the  grace  of  the  Holy  Ghost.  By  grace  the  old  man  of  sin  (Rom. 
6,  6)  is  destroyed  in  us  and  the  newness  of  life  in  the  Holy  Ghost 
(Col.  3,  9)  is  created.  This  life  of  grace  and  of  spirit,  ever  young 
and  imperishable,  is  nourished  and  refreshed  at  the  altar  by  the 
Holy  Sacrifice  and  its  banquet.  Whoever  approaches  the  altar  as  a 
spiritually  new-born  child,  that  is,  full  of  holy  simplicity,  innocence 
and  purity  of  mind,  his  youthfulness  of  spirit,  that  is,  his  fervor  and 
cheerfulness  in  the  service  of  God,  or  his  young  (that  is  still  tender, 
weak)  life  of  grace  daily  grows  and  waxes  strong -under  the  blessed 
influence  of  the  Divine  Sacrifice  and  Sacrament.  ^ 
c)  The  Forty-second  Psalm. 


1.  Judica  me,  Deus,  et  dis- 
cerne  causam  meam  de  gente 
non  sancta,  ab  homine  iniquo  et 
doloso  erue  me. 

2.  Quia  tu  es,  Deus,  forti- 
tudo  mea  :  quare  me  repulisti  et 
quare  tristis  incedo,  dum  affligit 
me  inimicus? 

3.  Emitte  lucem  tuam  et 
veritatem  tuam  :  ipsa  me  dedux- 
erunt  et  adduxerunt  in  montem 
sanctum  tuum,  et  in  tabernacula 
tua. 

4.  Et  introibo  ad  altare  Dei: 
ad  Deum,  qui  laetificat  juventu- 
tem  meam. 

5.  Confitebor  tibi  in  cithara, 
Deus,  Deus  mens  :  quare  tristis 
es,  anima  mea,  et  quare  contur- 
bas  me? 

Spera  in  Deo,  quoniam  ad- 
huc  confitebor  illi :  "salutare  vul- 
tus  mei  et  Deus  mens." 


1.  Judge  me,  O  God,  and 
distinguish  my  cause  from  the 
nation  that  is  not  holy,  deliver 
me  from  the  unjust  and  deceitful 
man. 

2.  For  Thou,  O  God,  art  my 
strength :  why  hast  Thou  cast 
me  off  ?  and  why  go  I  sorrowful 
whilst  the  enemy  afflicteth  me  ? 

3.  Send  forth  Thy  light  and 
Thy  truth :  they  have  led  me 
and  brought  me  unto  Thy  holy 
hill,  and  into  Thy  tabernacles. 

4.  And  I  will  go  in  unto 
the  Altar  of  God  :  unto  God,  who 
giveth  joy  to  my  youth. 

5.  I  will  praise  Thee  upon 
the  harp,  O  God,  my  God  :  why 
art  thou  sad,  O  my  soul  ?  and 
why  dost  thou  disquiet  me? 

Hope  thou  in  God,  for  I  will 
yet  praise  Him:  "the  salvation 
of  my  countenance,  and  my 
God." 


^  Cfr.  the  Antiphon:  Introibo  ad  altare  Dei:  sumam  Christum  qui  renovat 
juventutem  meam  (In  fcsto  corp,  Chr.;.  By  means  of  the  sanctifyinj^  and  blessed 
effects  of  the  Eucharist  "youth,"  that  is,  the  soul's  supernatural  life  is  renewed 


54.  Introductory  Prayers.  353 

This  little  hymn  of  David  is  a  prayer  petitioning  God  (v.  1-3), 
followed  by  a  holy  resolution  (v.  4),  and  concluded  with  an  act  of 
resignation  and  confidence  in  God  (v.  5).  It  depicts  the  situation 
and  sentiments  of  David,  who  had  been  driven  from  Jerusalem  by 
the  revolt  of  Absalom,  and  was  grievously  harassed  by  his  enemies. 
The  separation  from  the  holy  tabernacle  distresses  him  most  of  all, 
and  appears  to  him  as  a  punishment  of  God  ;  hence  he  sorrowfully 
longs  after  a  return  to  the  sanctuary  of  the  Lord.  There  he  will 
glorify  God  by  sacrifices  of  praise  and  thanksgiving  ;  in  conclusion 
he  encourages  himself  to  a  cheerful  confidence  in  God,  to  a  reliance 
on  prompt  assistance. 

The  principal  reason  for  incorporating  this  psalm  into  the 
prayers  recited  at  the  foot  of  the  altar  at  the  beginning  of  ]\Iass  is, 
without  doubt,  contained  in  the  fourth  verse  :  Et  infrolho  ad  altare 
Dei  .  .  .  .,^  which  serves  at  the  same  time  as  an  antiphon,  that  is, 
gives  a  pointer  to  the  mystical  and  ascetical  comprehension  of  the 
holy  hymn  in  its  liturgical  position  and  application.  The  sorrowful 
louging,  humble  fear,  touching  plaint,  joyful  hope  seek  and  find  an 
affecting  expression  in  this  psalm.  Its  prominent  tone  is  one  of  joy 
and  happiness  in  God  ;  for  the  expectation  of  salvation,  the  fervor  of 
faith  and  hope  triumph  at  last  over  every  sorrow  and  sadness  —  and 
exult  joyously  in  the  Gloria  Patri  and  in  the  repetition  of  the  anti- 
phon Litroiho.  ^ 

I.  The  priest  is  on  the  point  of  ascending  the  altar:  the 
solemnity  of  the  moment  affects  him  in  a  lively  manner.  The  world 
around  him  is  immersed  in  wickedness,  is  full  of  deceit  and  violence, 
in  his  own  interior  even  there  is  strife,  a  combat  of  the  spirit  against 
the  flesh.  Hence  he  implores  God  to  protect  his  good  and  holy 
cause  against  a  godless  and  deceitful  world  ;  to  assist  him  to  come 
off  victorious  over  the  '^old  man,"  that  is,  over  the  concupiscence  of 
the  flesh,  over  all  perverse  inclinations  and  attachments. 


and  refreshed.  While  the  Lord  on  the  altar  satisfies  your  desires  with  supernatural 
goods,  your  youth,  your  life  is  renewed  in  fresh  strength,  so  that,  like  the  eagle, 
you  may  take  flight  heavenward  (renovabitur  ut  aquilae  juventus  tua  —  Ps.  102,  5). 
^  This  verse  is  also  recited  with  propriety  in  those  Masses  in  which  the  Psalm 
itself  is  omitted.  The  Mozarabic  Rite  has  this  Psalm  with  the  Antiphon  Introibo 
in  the  prayers  at  the  foot  of  the  altar  and  the  Antiphon  in  addition  again  before 
the  Illatio  (that  is,  the  Preface.)  The  Milan  Liturgy  has  in  the  prayer  at  the  foot 
of  the  altar  merely  the  Antiphon  Introibo  without  the  Psalm  Judica. 

2  Antiphona  (Introibo)  repetitur,  ut  intellegatur,  quanta  firmitate  et  constantia 
incohandum  et  prosequendum  sit  hoc  opus  iutendentibus  intrare  ad  altare  Dei 
ejusque  praesentiae  assistere,  qua  renovetur,  quod  fuerat  iuveteratum,  et  restituatur 
nobis  juve7it us  spiritiialis,  quae  ^st  fervor  spirittis  et  laetitia  ex  eo  oriens,  repetitur 
etiam,  ut  intellegamus,  Missam  nee  dicendam  nee  audiendam  esse  solum  ex  con- 
suetudine,  cum  quadam  tepiditate,  animo  abjecto,  taedioso  ac  tristi,  quasi  grave  sit 
et  molestum,  tempus  in  ea  re  consumere,  sed  potius  audiendam  et  legendam  esse 
recenti  quadam,  delectatione  et  spirituali  impulsu,  quasi  ilia  esset  prima,  resistendo 
taedio  spiritus  quod  tunc  aggredi  nos  audet  (De  Ponte  1.  c). 
22 


354  //.  Liturgical  and  Ascetical  Part. 

2.  The  priest  is  aware  of  liis  own  weakness  ;  lie  knows  that 
God  alone  is  his  "strength"  and  "girds  him  with  power"  (Ps.  17, 
33),  that  only  God's  nearness  and  assistance  can  avert  defeat  in  this 
his  warfare  against  enemies  within  and  without.  Besides  the  com- 
bats to  be  sustained  against  temptations,  the  passions  and  daily 
faults,  there  are  frequently  added  either  as  a  punishment  for  sin  or 
as  a  trial  and  purification  of  the  soul  —  the  painful  apprehension  of 
being  abandoned  by  God  ;  the  distressing  state  of  spiritual  disgust, 
dryness  and  darkness.  In  such  a  condition,  presenting  the  strongest 
and  most  justifiable  reasons  for  sorrow,  all  adversaries  appear  to 
gather  renewed  strength;  hence  the  touching  plaint:  "Why  go  I 
sorrowful  whilst  the  enemy  afflicteth  me  ?" 

3.  Still  tlie  ray  of  a  bright  hope  lights  up  even  the  darkest 
night  of  desolation  and  anxiety  :  the  priest  supplicates  the  Lord, 
who  imparts  to  him  the  blissful  light  of  truth,  for  grace  and  devo- 
tion ;  the  Lord  is  his  comfort  and  his  guide,  who  conducts  him  to 
the  sanctuary,  to  the  mystical  Calvary  and  to  the  eucharistic  taber- 
nacle. 

4.  Lovely,  indeed,  are  the  tabernacles  of  the  Lord  of  Hosts. 
Confiding  in  the  mercy  of  God,  the  celebrant,  cheered  and  encour- 
aged, will  ascend  the  steps  of  the  altar,  where  "the  Bread  of  Life" 
imparts  to  him  an  unalterable  youth  of  mind  and  blissful  immortality, 
fills  his  whole  life  with  fresh  vigor  and  joy  in  the  Lord,  so  that  "the 
inward  man  is  renewed  day  by  day,  though  the  outward  man  be  cor- 
rupted" (worn  out)  (2  Cor.  4,  16)  by  the  labors,  difhculties  and 
combats  of  the  priestly  vocation. 

5.  Again  a  feeling  of  sadness  and  anxiety  is  felt,  but  the 
strength  of  holy  hope  overcomes  it  all.  This  hope  is  not  confounding  ; 
it  shows  him  in  God  the  source  of  light,  salvation  and  peace.  For 
all  these  graces  the  priest  will  gratefully  praise  and  glorify  the  Lord 
during  the  day  and  all  the  days  of  his  life. 

d)  The  little  Doxology  ^  as  a  rule  forms,  according  to  ecclesi- 


1  Doxologia  inifior  vel  parva  (from  56^a  and  X670S  =  speech  of  praise,  formula 
of  glorification),  the  Gloria  Patri  is  called  in  distinction  from  the  Gloria  in  Kx- 
celsis,  which  is  called  doxologia  major  v^  magna.  Already  in  Holy  Scripture  we 
meet  at  one  time  with  shorter,  and  at  other  times  with  longer  doxologies  (Rom.  11, 
36;  16,  27.  Apoc.  5,  13).  In  the  Fathers  we  come  across  a  great  variety  of 
doxologie  formulas,  with  which,  as  a  rule,  they  close  their  homilies,  flie  con- 
clusion of  the  liturgical  prayers  and  the  concluding  stanza  of  the  Church  hymns 
are  usually  a  glorification  of  the  triune  God.  The  Gloria  Patri  occurs  in  the 
Responsories  of  the  Nocturns  and  Hours,  at  the  end  of  the  Psalms  and  Canticles; 
we  wish  thereby  to  confess  the  eternal  equality  of  essence  of  the  three  Divine 
Persons,  and  to  glorify  and  adore  the  Most  Blessed  Trinity.  The  simple  Old 
Testament  formula,  "God  1>e  praised,"  is  accordingly  enlarged  and  transformed  in 
the  Gloria  Patri  to  a  specifically  Christian  doxology.  The  first  half  of  the  little 
doxology  is  copied  from  the  baptismal  formula,  and  it  dates  in  all  probability  from 
apostolic  times,  but  it  had  previous  to  the  Arian  heresy  a  manifold  form  or  com- 
position (Gloria  Patri  et  Filio  cum  Spiritu  sancto,  — vel  per  iMlium  in  Spiritu 
sancto).     In  its  i)resent  form,  with  the  annex  sicut  erat  ....  the  Gloria  Patri  was 


34.  Introductory  Prayers.  355 

astical  ordinance,  the  conclusion  of  the  Psahns.  It  runs  thus : 
Gloria  Patri  et  Filio  et  Splritui  sancto,  —  siciit  erat  in  princijno,  et 
nunc,  et  semper ,  et  in  saecula  saeciilorum.  Amen.  —  "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."  By  these  sublime  words  we  acknowledge,  in  union  with 
the  angels  and  saints  of  heaven,  the  truth  of  the  adorable  mystery  of 
the  Trinity  —  the  unity  of  essence  and  the  Three  Persons  in  the 
Trinity  —  expressing  at  the  same  time  our  profound  homage,  the 
highest  praise,  the  most  joyful  thanks,  the  most  faithful  and 
efficacious  love  towards  the  Most  Holy  Trinity.  ]\Iany  other  praises, 
consecrated  by  their  origin  and  by  custom,  ascend  daily  and 
hourly  from  earth  to  Heaven.  The  sublime  Gloria  in  excelsis  in  the 
Mass,  the  mar\^elous,  soul-stirring  Te  Deum,  the  incomparable 
Magnificat,  the  thrice  repeated  SanctuSy  the  joyful  Beneclictus^  the 
many  beautiful  chants  of  the  Psalter,  the  numerous  touching  Church 
hymns  and  canticles  :  what  sublime,  ravishing,  heaven-penetrating 
praises  of  God  !  But  they  all  are  but  the  development  of  the  brief, 
yet  comprehensive  Gloria  Patri.  The  most  genial  Christian  thinker, 
the  most  celebrated  theologian  can  discover  nothing  greater  or 
higher  than  what  the  most  simple  Christian  stammers  daily  in  the 
few  words  of  the  Gloria  Patri.  What  lofty  sentiments,  what 
devotion  and  enthusiasm  should  there  not  be  awakened  in  me  by 
the  reflection !  Not  I  alone  repeat  this  Gloria  Patri  et  Filio  et 
Spiritid  sancto ;  but  millions  of  brethren  are  at  this  moment  offering 
the  homage  of  their  hearts  to  the  infinitely  great  God  in  the  self- 
same words !  1  —  When  we  say  Gloria  Patri,  we  bow  the  head  as  a 
sign  of  that  reverence  due  the  infinite  majesty  and  greatness  of  God, 
as  well  as  in  acknowledgment  of  our  own  lowliness  and  unworthiness. 
As  this  manner  of  praise  expresses  and  calls  to  mind  the  final  object 
of  all  sacrifices  and  prayers,  that  is,  the  glorification  of  the  triune 
God,  it  is  advisable  when  reciting  it  to  recollect  one's  self  anew,  to 

quoted  for  the  first  time  at  the  Second  Council  of  Vaison  (529),  and  that  with  the 
remark  that  it  was  thus,  as  a  general  thing,  everywhere  recited.  The  addition 
sicut  erat  in  principio,  expressing  the  eternal  equality  and  unity  of  essence  of  the 
Son  with  the  Father,  is  a  protest  against  the  heresy  of  Arius,  and  thus,  in  con- 
sequence of  the  combat  against  this  heresy  in  the  West,  it  has  found  universal 
acceptance  ;  for  the  Greeks  do  not  make  use  of  it.  — In  the  fifth  and  sixth  centuries 
the  custom  was  introduced  everj^where  in  the  West  of  concluding  each  separate 
Psalm  with  the  little  doxolog}^  Quoniam  psalmorum  usus  antiquior  est  quam  lex 
gratiae,  ut  propriam  ejus  perfectionem  participaret,  et  ita  fieret  (ut  ita  dicam) 
psalmus  consummatus,  non  sine  special!  Dei  providentia  factum  est,  ut  ex  institu- 
tione  Ecclesiae  in  fine  uniscujusque  psalmi  adderetur  Trinitatis  confessio  et  glori- 
ficatio  per  ilia  verba:  Gloria  Patri  .  .  .  (Suarez,  De  religione  tr.  IV,  1.  4,  c.  2,  n.  4). 
—  According  to  an  ordinance  of  the  Fourth  Council  of  Toledo  (633)  the  little 
doxology  in  the  Mozarabic  Liturgy  is  as  follows :  Gloria  et  honor  (cfr.  Ps.  28,  2) 
Patri  et  Filio  et  Spiritui  sancto  in  saecula  saeculorum.  Amen.  (Cfr.  Ltift,  Litur- 
gik  II,  81  etc.  —  Augsburger  Pastoralblatt,  Jahrg,  1863,  S.  290  etc.) 
^    Cf.  Martin,  Die  Schonheiten  des  Rosenkranzes,  S.  59  £f. 


356  //.  Liturgical  and  Ascetical  Part. 

renew  and  enliven  the  good  intention,  onr  attention  and  fervor. 
This  chant  of  praise  should  not  only  ascend  heavenward  from  our 
heart  and  lips,  but  it  ought,  moreover,  to  form  the  motto  of  our 
whole  life  :  all  our  thoughts,  intentions  and  efforts,  all  our  actions 
and  our  conduct,  our  life,  our  death  should  be  a  joyful  and  grateful 
Gloria  Fatrl  ct  FU'io  et  Spiritin  sancto^  so  that  "the  charity  of  God 
(the  Father)  and  the  grace  of  our  Lord  Jesus  Christ  and  the  com- 
munication of  the  Holy  Ghost  may  be  with  us  all"  (2.  Cor.  13,  13). 
Spes  nostra,  sahis  nostra,  honor  no ster,  0  heata  Trinitas!  —  "Our 
hope,  our  salvation,  our  honor  art  Thou,  O  most  blessed  Trinity!" 
"When  you  repeat  the  Glory  be  to  the  Father,"  writes  St.  Alphon- 
sus,  ^  "you  may  make  various  mental  aspirations,  for  example,  acts 
of  faith  and  thanksgiving,  of  joy  at  the  felicity  of  God,  and  of  desire 
to  honor  Him  and  to  suffer  for  His  honor  and  glory.  As  often  as 
St.  Mary  Magdalen  de  Pazzi  recited  the  'Gloria  Patri,'  she  made  the 
intention,  at  every  inclination  of  the  head,  to  offer  it  to  our  Lord  as 
a  sacrifice  of  herself  for  the  holy  faith ;  and  this  practice  she 
followed  with  so  much  fervor,  that  at  times  she  would  grow  pale, 
because  it  so  impressed  her,  as  though  she  were  really  about  to  be 
beheaded." 

The  Gloria  Patri  with  the  Psalm  Jiidica  is  omitted  in  all 
Requiem  Masses  and  in  all  the  Passiontide  Masses  from  Passion 
Sunday  to  Holy  Saturday.  On  Holy  Saturday,  "the  great  and  holy 
Sabbath,"  the  Sacrifice  formerly  was  not  celebrated  ;  now  the  Mass 
of  the  Resurrection  night  is  anticipated  on  that  day,  and  the  Forty- 
second  Psalm  is  resumed,  as  the  celebration  really  no  longer  properly 
belongs  to  Passiontide.  The  reason  for  its  omission  is  justly 
founded  on  the  contents  of  the  Psalm,  and  on  the  character  of  the 
Masses.  For  this  Psalm  seeks  to  banish  sorrow  and  sadness  from 
the  soul  {quare  tristis  es,  anima  mea,  et  quare  conturhas  mef),  to 
awaken  a  joyful  mood  in  him  who  prays  ;  therefore,  it  is  proper  to 
omit  the  Psalm  at  a  time  when  the  heart  should  be  penetrated  with 
profound  sorrow,  painful  sadness  and  intense  compassion,  as  is 
supposed  to  prevail  in  Requiem  Masses  and  the  Masses  of  Passion- 
tide. '^ 

2)  The  central  and  chief  part  of  the  prayers  said  at  the  foot  of 
the  altar  is  composed  of  the  Confiteor,  which  is  introduced  by  a 
passage  from  the  Psalm  (Ps.  123,  8)  and  is  concluded  by  what  is 
known  as  the  Ahsolution. 

a)  The  verse:  Adjutorium  nostrum  in  nomine  Domini  —  qui 
fecit  coelnm  et  terram  —  "Our  help  is  in  the  name  of  the  Lord,  — 
who  made  heaven  and  earth,"  at  which  the  priest  signs  himself 
with  the  sign  of  the  Cross,  may  be  regarded  as  a  transition,  that  is, 
as  referring  as  well  to  what  precedes  as  to  what  follows.  In  con- 
nection with  the  desire  and  purpose  previously  expressed  of  drawing 


1  The  true  Spouse  of  Christ,  c.  24,  §  3. 

2  The  Carthusians,  Dominicans  and  Carmelites  never  use  the  Psalm  Judica  in 
the  prayers  at  the  foot  of  the  altar  (cf.  Roms(!e,  Oper.  liturg.  IV,  p.  363  sqq.). 


3Jf»  Introductory  Prayers,  357 

nigli  to  the  Lord  on  the  altar  and  of  applying  the  mind  to  the  Holy 
Sacrifice,  it  signifies  that  in  carrying  ont  this  purpose  we  depend  on 
and  confide  in  the  unlimited  power  and  goodness  of  God.  For  since 
we  are  deeply  conscious  of  our  nothingness,  our  weakness  and 
imworthiness,  our  unwavering  hope  in  and  our  longing  for  the  Holy 
Sacrifice  are  founded  solely  on  the  power  and  love  of  God,  who  has 
created  us,  as  well  as  on  the  mercies  and  merits  of  Christ,  who  died 
on  the  Cross  for  us  and  acquired  for  us  all  the  helps  of  grace,  as  we 
intimate  in  signing  ourselves  with  the  Cross.  Our  misery  is  so 
great  that,  of  our  own  strength,  we  cannot  even  think  anything  con- 
ducive to  our  salvation,  and  without  the  grace  of  the  Holy  Ghost  we 
cannot  even  pronounce  worthily  the  holy  name  of  Jesus  (2  Cor.  3,5; 
12,  3);  how  much  more  will  we  have  need  of  help  from  on  high, 
and  of  a  greater  and  more  pow^erful  assistance,  in  order  that  we  may 
worthily  and  meritoriously  discharge  the  most  sublime  and  holy 
function  —  the  Sacrifice  of  the  Mass  ! 

However,  if  the  verse  of  the  Psalm  be  considered  as  an  introduc- 
tion or  transition  to  the  Confiteor  which  follows,  then  it  means  that 
the  Almighty  alone  can  relieve  our  poverty  and  miser}^,  and  remit 
our  sins  and  the  punishment  due  to  them  —  and  that  we  may  with 
confidence  expect  favor  and  pardon,  "because  with  the  Lord  there  is 
mercy  and  with  Him  plentiful  redemption"  (Ps.  129,  7),  which 
issues  forth  on  the  Cross  of  Christ  and  which  flows  unto  us  from  the 
Cross  (sign  of  the  Cross).  ^ 

b)  Tlie  general  confession  of  sins  {Confiteor) .  —  At  the  foot  of 
the  altar  the  priest  is  incited  to  humble,  contrite  self-accusation  and 
to  earnest  supplication  for  the  forgiveness  of  all  sins.  Only  he  who 
"is  innocent  in  hands  and  clean  of  heart"  (innocens  manibus  et 
miindo  corcle)^  may  approach  the  altar,  "go  up  to  the  mountain  of 
the  Lord  and  stand  in  His  holy  place"  (Ps.  23,  3-4).  In  order 
w^orthily  to  represent  here  "the  High  Priest  Jesus  Christ,  the  holy, 
innocent,  undefiled,  separated  from  sinners  and  made  higher  than 
the  heavens"  (Heb.  7,  26),  the  priest  should  be  adorned  with  all 
blamelessness,  purity  and  sanctity  of  life.  But  despite  his  careful 
preparation,  he  knows  and  feels  himself  to  be  still  far  removed  from 
such  purity.  The  dignity,  the  knowledge  and  the  fulness  of  grace 
bestowed  upon  him  also  aggravates  in  him  slight  sins  and  infidelities 
of  which  he  may  be  guilty  in  the  service  of  God  ;  light  faults  and 
negligences  become  grave  evils  in  his  eyes,  when  he  weighs  them  in 
the  scales  of  the  sanctuary,  and  even  "for  sins  forgiven  he  is  not 
without  fear."^     Quo  mag  is  plus  in  me  Domimis,  tanto  magis  ego 

1  In  like  manner  the  Adjutorium  nostrum  ....  is  placed  before  the  Confiteor 
of  Prime  and  Complin.  With  this  petition  the  Church  begins  all  her  blessings  :  for 
for  she  would  thereby  humbly  and  gratefully  confess  the  Almighty  Creator  as  the 
fountain  and  source  of  all  blessing  and  salvation,  while  the  Sign  of  the  Cross  then 
made  refers  to  the  merits  of  the  death  of  Christ,  for  the  sake  of  which  all  gifts  are 
imparted  to  us.  In  the  Psalms  and  at  Prime  after  the  lectio  brevis  the  Sign  of  the 
Cross  is  not  made  at  this  verse. 

2  De  propitiato  peccato  noli  esse  sine  metu  (Eccli.  5,  5). 


358 


//.  Liturgical  and  Ascetical  Part. 


imp'ius!  Hence  he  has  every  reason,  before  beginning  the  great  act 
of  Sacrifice,  an  act  filling  the  very  angels  even  with  admiration, 
reverence  and  awe,  to  make  a  pnblic  confession  of  guilt,  to  approach 
the  altar  only  in  the  spirit  of  the  deepest  sorrow  and  compunction, 
and  to  implore  heavenly  and  earthly  intercession. 


Confiteor  Deo  omnipotenti, 
beatae  Mariae  semper  Virgini, 
beato  Michaeli  Archangelo,  beato 
Joanni  Baptistae,  Sanctis  Aposto- 
lis  Petro  et  Paulo,  omnibus  Sanc- 
tis, et  vobis  fratres  :  quia  peccavi 
nimis  cogitatione,  verbo  et  opere: 
(percutit  sihi  pectus  ter,  dicens) 
mea  culpa,  mea  culpa,  mea 
maxima  culpa.  Ideo  precor  bea- 
tam  Mariam  semper  Virginem, 
beatum  Michaelem  Archangelum, 
beatum  Joannem  Baptistam,  sanc- 
tos  Apostolos  Petrum  et  Paulum, 
omnes  Sanctos,  et  vos  fratres, 
orare  pro  me  ad  Dominum  Deum 
nostrum. 


I  confess  to  almighty  God, 
to  blessed  Mary  ever  Virgin,  to 
blessed  Michael  the  Archangel, 
to  blessed  John  Baptist,  to  the 
holy  Apostles  Peter  and  Paul,  to 
all  the  saints,  and  to  you,  breth- 
ren, that  I  have  sinned  exceed- 
ingly, in  thought,  word  and 
deed,  (here  he  strikes  Ms  breast 
three  times ^  saying)  through  my 
fault,  through  my  fault,  through 
my  most  grievous  fault.  There- 
fore I  beseech  the  blessed  Mary, 
ever  Virgin,  blessed  Michael  the 
Archangel,  blessed  John  Baj^tist, 
the  holy  Apostles  Peter  and  Paul, 
all  the  saints,  and  you,  breth- 
ren, to  pray  to  the  Lord  our  God 
for  me. 

The  Confiteor  is  an  open  avowal  of  compunction  of  heart,  a  con- 
trite and  penitential  prayer  which  should  cleanse  the  soul  from  even 
the  slightest  stains  of  guilt  and  from  all  sinful  defects.  ^  But  in 
order  that  its  recital,  together  with  the  threefold  striking  of  the 
breast,  may  prove  cleansing  and  salutary  to  the  soul,  it  must  in 
truth  be. the  outpouring  of  a  contrite  spirit,  proceeding  from  the 
depths  of  a  heart  touched  with  love  and  sorrow.  ^ 

1  The  Confiteor  with  the  tunsio  pectoris  may  not  in  a  real,  but  only  in  a  more 
general  sense  be  called  a  Sacramental,  having  power  to  cancel  venial  sins.  While 
the  devout  use  of  the  real  Sacramentals  (for  example,  the  holy  water)  inipetrates, 
in  virtue  of  the  prayer  and  blessing  of  the  Church,  the  dispositions  required  for  the 
forgiveness  of  venial  sins  (for  example,  sentiments  of  compunction,  affections  of 
love  and  sorrow),  the  confessio  generalis  and  tunsio  pectoris  contribute  towards  the 
freeing  from  venial  sins,  only  in  as  far  as  they  include  the  acts  of  penance,  sorrow, 
love  and  humility  by  which  the  just  obtain  remission  of  venial  sins. 

2  Sutnma  sollicitudifie  providendum  est,  ne  tale  officitun  sine  actuali  et  fervida 
devotione  inchoetur.  Nam  virtus  principii  in  his,  quae  sequuntur,  relucet  ac  per- 
manet,  et  niodicus  defectus  in  principio,  niagnus  efficitur  in  processu.  Debet  ergo 
confessionem  ante  altare  cum  magna  attentione  faceresacerdos,  non  ex  consuetudine 
arida,  ut  exterior  humiliatio  corporis  et  tunsio  pectoris  vera  siut  signa  interioris 
humiliationis  atque  mentalis  redargutionis   sui    ijjsius.     Debet   etiam   cordialiter 


34.  Introductory  Prayers,  359 

The  Confiteor  is  divided  into  two  clearly  distinct  parts :  for  it 
contains  an  acknowledgment  of  sin,  as  well  as  a  petition  to  the 
blessed  and  the  faithful  to  intercede  in  our  behalf  with  the  Lord  our 
God.  The  confession  of  guilt  is  made  not  only  before  Almighty 
God,  but  also  in  presence  of  the  blessed  in  heaven  and  the  faithful 
upon  earth.  Before  them,  we  humble  and  debase  ourselves,  and 
chiefly,  that  they  may  be  the  better  disposed  to  become  by  their 
powerful  intercession  and  mediation,  which  we  afterward  implore, 
our  support  before  God  and  our  help  to  obtain  from  Him  more  per- 
fect pardon.  ^  In  every  Mass  the  intercession  of  the  saints  is 
repeatedly  invoked,  and  God  is  besought  for  grace  with  confidence 
in  their  prayers  and  merits.  "God  has  wished  that  we  should  pray 
to  the  saints  and  they  should  pray  for  us,  in  order  that  the  faint- 
hearted may  gain  confidence  to  receive  through  worthy  intercessors 
that  which  they  do  not  dare  ask  of  themselves  or  could  not  obtain  by 
their  own  prayers  ;  and  so  that  humility  may  be  preserved  in  those 
who  pray,  the  dignity  of  the  saints  be  made  manifest,  and  finally, 
that  in  all  the  members  of  the  body  of  Christ  love  and  unity  may  be 
revealed,  so  that  the  lower  creatures  may  confidently  look  up  to 
those  higher  placed  and  implore  their  assistance,  and  these  latter  in 
return  may  in  all  love  and  kindness  condescend  unto  them."  ^  It  is 
in  the  divine  economy  that^  the  saints  be  our  helpers,  protectors 
and  intercessors ;  and  they  are  to  be  regarded  as  such  especially 
when  we  poor  sinners,  conscious  of  our  un worthiness  and  weakness, 
desire  to  approach  the  throne  of  the  Almighty,  in  order  to  be 
delivered  from  the  misery  of  sin.  Therefore,  it  is  highly  proper  that 
we  humble  ourselves  by  self-accusation  before  the  saints  in  heaven, 
as  well  as  in  presence  of  the  faithful  on  earth  and  implore  their 


affectare,  ut  alii  orent  pro  se,  et  per  preces  aliorum  auxilium  sibi  affuturum  sperare, 
pie  atque  humiliter  credens  alios  meliores  et  apud  Deum  magis  auditos  quam  se 
(Dion.  Carthus.  Expos.  Miss.  art.  7). 

1  Debet  unusquisque  orationes  aliorum  humiliter  ac  ferventer  appetere  et  eos 
ut  pro  se  orent  rogare.  Quo  enim  alios  humilius  atque  ferventius  ut  pro  nobis 
orent  rogamus,  eo  capaciores  efficimur  fructus  orationis  illorum  (Dion.  Carthus. 
In  ep.  Jac.  5,  16). 

2  S.  Bonav.  Brevil.  V,  10. 

3  Deus  decrevit  et  voluit,  quod  Sanctos  rogaremus,  triplici  ex  causa,  sc.  prop- 
ter nostrain  inopiani,  Sanctorum  gloriam  et  Dei  reverentiam .  —  Propter  i?iopiani  in 
'inerendo,  ut  ubi  nostra  non  suppeterent  merita,  patrocinentur  aliena ;  propter 
inopiam  in  C07itenipland0y  ut  qui  non  possumus  summam  lucem  aspicere  in  re, 
aspiciamus  in  Sanctis ;  propter  inopiam  in  aniando,  quia  miser  homo  se  magis 
sentit  affici  circa  unum  Sanctum  quam  etiam  circa  Deum.  Ideo  compassus 
nostrae  ifiopiae  voluit,  nos  rogare  Sanctos.  —  Secunda  causa  est  Sanctoj'uni  gloria: 
quia  Deus  vult  Sanctos  suos  glorificare,  vult  per  eos  miracula  facere  in  corporibus 
et  salutem  in  animabus,  ut  ipsos  laudemus,  et  hoc  non  tantum  per  supremos  Sanc- 
tos, sed  etiam  infimos  ;  unde  sicut  aliquis  sanatur  corporaliter  invocando  Linum  et 
non  Petrum,  alius  e  converso  ;  sic  et  spiritualiter.  — Tertia  causa  est  Dei  reverentia, 
ut  peccator,  qui  Deum  offendit,  quasi  non  audeat  Deum  in  propria  persona  adire, 
sed  amicorum  patrocinium  implorare  (S.  Bonav.  IV,  dist.  45,  a.  3,  q.  3). 


^^^  IL  Liturgical  and  Ascetical  Part. 

mediation  with  God.  Besides  the  saints  whose  names  are  mentioned 
in  the  Confiteor^  no  others  are  to  be  expressly  named  without  the 
sanction  of  the  Holy  See.  ^ 

a)  The  Blessed  Marn  ever  Virgin^  Mother  of  God,  is  always 
named  in  the  Liturgy  in  the  first  place  —  before  all  the  angels  and 
saints,  —  and  her  name  which,  after  the  name  of  Jesus,  is  the 
sweetest,  the  most  powerful  and  the  most  holy,  is  invariably 
distinguished  by  some  honorable  title  which  celebrates  and  expresses 
her  ineffable  privileges  of  grace  and  glory,  chiefly  her  incomparable 
virginity  and  her  dignity  of  the  Divine  Maternity.  For  us  Mary  is 
the  *' Mother  of  Divine  grace,"  ''the  Mother  of  mercy,"  "the 
Refuge  of  Sinners,"  "our  dear  Lady,  our  Mediatrix,  our  Inter- 
cessor," "our  Life,  our  Sweetness  and  our  Hope  ;"  "she  obtains  for 
us  the  clemency  of  the  Father  at  Christ's  throne  of  grace,"  and  "as 
the  Mother  of  divine  clemency  she  imparts  salvation  to  her  ser- 
vants," for  "God  has  taken  her  out  of  this  world,  that  she  may 
stand  before  His  throne  in  heaven,  an  unfailing  intercessor  in  behalf 
of  us  poor  sinners." 

h)  The  blessed  Michael  the  Archangel.  ^  The  angels  have  their 
position  in  the  liturgy  immediately  after  their  Queen,  Mary  the 
Mother  of  God,  and  hence  before  all  the  saints.  They  constitute  in 
God's  creation  a  marvellously  glorious,  brilliant  kingdom  ;  they  are 
sublime  spirits,  full  of  wisdom  and  power,  full  of  splendor  and 
beauty.  As  children  of  the  same  Heavenly  Father,  they  are  also 
our  brethren  and  they  form  along  with  us  one  family  of  God.  They 
take  a  manifold,  active  part  in  the  work  of  redemption,  in  the 
preservation  and  extension  of  the  Church  of  God,  as  well  as  in  her 
combats  and  victories ;  themselves  not  in  need  of  redemption,  they 
are  altogether  ministering  spirits,  sent  to  minister  for  them  who 
shall  receive  the  inheritance  of  salvation  (Heb.  i,  14):  consequently, 
they  rejoice  over  the  conversion  of  sinners  and  over  the  perseverance 
of  the  just  (Luke  15,  7).  — St.  Michael  is  one  of  the  three  angels 
whose  name  and  deeds  Holy  Scripture  records,  and  he  is,  indeed, 
the  chief  of  all  the  heavenly  spirits,  the  prince  of  the  angelic  hosts, 
the  leader  of  all  the  choirs  of  angels.  ^     He  is  the  angelic  warrior. 


1  Some  religious  orders  have  the  privilege  of  mentioning  the  name  of  their 
founder  after  the  Princes  of  the  Apostles.     (Cf.  S.  R.  C.  13.  Febr.  1666.) 

2  The  name  Archangelus  (Archangel)  does  not  denote  that  Michael  belongs 
to  the  second  last  order  of  the  Angels,  who  are  thus  called,  but  that  he  (as  Gabriel 
and  Raphael)  in  the  rank  of  the  Angels  in  general  occupies  a  higher  place,  that  is, 
is  placed  above  the  lowest  orders  of  mere  Angels.  (Cf.  de  la  Cerda  S.  J.,  De  excel- 
lentia  coelestium  spirituum  c.  49). 

2  In  the  Office  of  the  Church  St.  Michael  is  called  princeps  gloriosissimus, 
princeps  militiae  Angelorum,  praepositus  paradisi.  Michael  dicitur  Archangelus, 
non  quod  sit  de  ordine  Archangeloruni,  sed  quia  omnium  Angelorum  caput  et  dux 
est  (Molanus,  De  histor.  ss.  Iniag.  1.  3,  c.  89).  —  Multi  jam  valde  proba])iliter  cen- 
sent,  Michaelem  tum  naturae,  tum  gratiae  et  gloriae  dignitate  esse  absolute  primum 
et  principem  omnium  omuino  Angelorum  (Cornel,  a  Lapide,  in  Daniel,  c.  10). 


S^f.  Introductory  Prayers.  361 

who  handles  the  sword  of  the  power  and  of  the  justice  of  God ;  he 
hurls  the  rebellious  spirits  into  the  abyss,  and  he  still  continues  to 
battle  victoriously  with  the  old  dragon  of  hell  and  his  adherents  in 
behalf  of  the  Church  and  of  individual  souls.  ^  In  the  Old  Law  he 
was  the  protector  of  the  Synagogue,  and  now  he  is  the  defender  of 
the  Church  and  of  the  reigning  Pontiff.  In  the  Middle  Age,  that 
age  of  faith,  the  valiant  Archangel  was  highly  honored  by  noble 
and  peasant  as  the  guardian  and  patron  of  the  German  nation. 
Many  churches  bear  his  name,  and  in  his  honor  two  feasts  are 
celebrated  (May  8tli  and  September  agtli.) 

c)  Blessed  John  the  Baptist^  is  the  glorious  precursor  of  our 
Lord,  the  mighty  preacher  of  penance  in  the  desert,  the  greatest* 
prophet,  yea  more  than  a  prophet  (Matt.,  ii,  9),  since  "with  his 
finger  he  pointed  Him  out,  who  taketh  away  the  sins  of  the  world, 
while  the  other  seers,  with  prophetic  spirit,  merely  predicted  the 
Light  of  the  World  that  was  to  appear"  (Hymn.  Eccles.).  The 
Church  celebrates  the  holy  and  glad  day  of  his  birth  (June  24),  as 
well  as  his  saintly  and  glorious  martyrdom  (August  29).  ^ 


^  Cf.  Stengelius  O.  S.  B.,  S.  Michaelis  principatus,  apparitiones,  templa,  cul- 
tus  et  miracula. 

2  Cf.  Medini,  De  s.  Joannis  Bapt.  relativa  dignitate  et  sanctitate.  Venetiis 
1890.  —  Bazy,  S.  Jean-Baptiste.     Paris  1880. 

2  Since  St.  John  the  Baptist  stands  in  the  middle,  between  the  Old  and  the 
New  Law  —  terminus  Legis  et  initium  Evangelii  (S.  Thorn.  3,  qu.  38,  a.  1  ad  2),  he 
is  considered  at  one  time  to  belong  to  the  Old,  at  another  to  the  New  Testament. 
It  would  in  all  probability  be  more  correct  to  place  him  (with  St.  Thomas,  Suarez, 
Guyet,  Benedict  XIV.  and  others)  in  the  New  Dispensation.  Joannes  pertinet  ad 
novum  Testamentum  (S.  Thom.  2,  2,  qu.  174,  a.  4  ad  3).  * 'Since  the  peculiarity  of 
the  Old  Dispensation  consists  in  the  expectation  of  the  promised  Messiah,  then 
must  he  who  not  merely  expects  the  Redeemer,  but  beholds  Him  present,  be  con- 
sidered to  appertain  not  to  the  Old,  but  to  the  New  Testament, "  writes  Suarez. 
(Cf.  disp.  24,  sect.  6,  n.  3-4.)  —  St.  Joseph  is  not  named  in  the  Confiteor  and  in 
some  other  formulas  in  which  the  names  of  several  saints  are  given.  A  reason  for 
this  may  be  found  in  the  fact  that  the  liturgical  veneration  of  the  holy  Patriarch 
was  not  developed  until  later  on,  while  the  formulas  of  prayer  in  question  origin- 
ated at  an  earlier  epoch.  This  later  and  gradual  growth  of  the  Church's  devotion 
to  St.  Joseph,  harmonizes  wonderfully  with  his  mysteriously  hidden  and  retired 
life.  At  present  he  is  honored  as  the  Patron  of  the  Universal  Church,  and  shines 
as  a  resplendent  constellation  in  the  firmament  of  the  Saints.  Suarez  affirms  as  a 
devout  and  established  opinion,  that  the  Foster-Father  of  Christ  and  the  Spouse  of 
the  blessed  Virgin  excelled  all  the  other  Saints  —  therefore,  even  St.  John  the 
Baptist  and  the  Apostles  —  in  grace  and  glory  (disp.  8,  sect.  2,  n.  5-6).  In  the 
Litany  of  the  Saints  "St.  Joseph,  consequently,  is  named  after  John  the  Baptist, 
because  the  latter  is  a  martyr ;  while  he  is  mentioned  before  the  Apostles,  because 
he  is  a  Patriarch"  (Benedict.  XIV.  De  beatif.  1.  4,  p.  2,  c.  20,  n.  48).  By  the 
established  order  of  names  in  the  Litany,  as  well  as  by  the  distinction  of  feasts  and 
their  celebration,  the  Church  does  not  intend  to  decide  and  pronounce  judgment 
with  regard  to  the  greatness,  that  is,  the  difference  of  grace,  of  merit  and  of  glory 
of  the  individual  saints.  To  the  question :  Quis  erat  melior,  utrum  Petrus  an 
Joannes  ?  the  seraphic  doctor  replies :    Quis   eorum   apud   Deum   finaliter   fuerit 


362  //.  Liturgical  and  Ascetical  Part, 

d)  The  holy  Apostles  Peter  and  Faiih  St.  Peter  was  the 
representative  aud  vicegerent  of  Christ  upon  earth,  endowed  with 
the  highest  power  and  dignity,  to  open  to  the  sheep  and  lambs  of 
the  Lord  the  pastures  and  the  holy  fountains  of  life  (  Vltae  recludit 
2)ascua  etfontes  sacros  —  Hymn.  Eccles.).  —  St.  Paul  was  Christ's 
chosen  instrument  for  the  propagation  of  the  Gospel,  the  teacher  of 
the  nations,  the  apostle  of  the  world  and  the  ideal  of  an  Apostle  in 
his  labors  and  sufferings.  In  the  liturgy  the  names  of  the  two 
princes  of  the  Apostles  are  inseparably  connected  with  each  other. 
"Glorious  princes  of  the  earth,"  sings  the  Church,  "as  their  mutual 
love  joined  them  together  in  life,  so  in  death  they  were  not  separated 
from  each  other!" 

The  position  of  the  body  corresponds  to  the  meaning  of  the 
Confiteor  and  serves,  on  the  one  side,  to  express,  after  a  perfect 
manner,  the  interior  penitential  disposition,  and,  on  the  other  hand, 
to  intensify  it  and  stimulate  it  the  more.  The  profound  inclination 
of  the  body,  the  joining  of  the  hands  and  the  striking  of  the  breast,^ 
all  betoken  that  humble  position  and  disposition  of  a  poor  sinner 
who,  laden  with  sin  and  full  of  compunction,  stands  before  His 
Judge  to  implore  grace  and  mercy. — The  priest  does  not  presume 
to  raise  his  eyes  to  Heaven,  but  in  deep  confusion  and  profoundly 
inclined,  he  casts  them  to  the  earth,  debasing  himself  before  the 
offended  j\lajesty  of  God,  since  he  is  but  dust  and  ashes  (Gen.  i8, 
27).  — The  joining  of  the  hands  indicates  recollection  of  mind  and 
a  spirit  of  devotion,  the  surrendering  of  one's  self  up  to  God  and  a 
repose  in  God,  the  mistrust  of  one's  own  strength  and  a  confident 
supplication  for  grace  and  mercy.  — The  striking  of  the  breast,  that 
is,  of  the  sinful  heart,  is  a  very  natural  symbolical  sign  of  a  peniten- 
tial spirit :  it  inchides  a  sincere  acknowledgment  of  guilt,  of  sorrow 
and  displeasure  for  sin  committed,  the  will  to  make  satisfaction  and 
to  undergo  punishment  for  sin  heartily  repented  of.  ^  The  striking 
of  the  breast  means  that  the  heart  concealed  within  is  the  cause  of  sin 
and  deserving,  therefore,  to  be  punished,  bruised  and  humbled;^ 

carior,  hoc  melius  sciemus  in  gloria  et  melius  est  expectare,  quam  hie  temere 
definire.  Hoc  tantum  dixisse  sufficiat,  quia  ille  altior  est  in  coelis,  qui  finaliter 
majorem  caritatem  habuit  in  terris  et  hoc  dico  quantum  ad  magnitudiuem  praemii 
substantialis.  Nam  quantum  ad  decorern  aureolae,  quae  respoudet  continentiae 
virginali,  non  est  inconveniens,  Joannem  (Evaugelistam)  Petro  praeponi  (S.  Bonav. 
Ill,  dist.  32,  q.  6). 

^  This  threefold  gesture  is  beautifully  expressed  in  the  Dies  irae  :  Ore  supplex 
(=  joining  of  the  hands)  et  acclinis  (=  profund  inclination  of  the  body),  cor  con- 
tritum  quasi  cinis  (=  striking  of  the  breast). 

2  Tunsio  pectoris  1.  synibolum  est  confessionis  peccati,  quod  scilicet  confitens 
fateatur  peccati  sui  causam  non  esse  aliam  quani  cor,  appetitum  et  voluntatem 
suam  in  pectore  latentem ;  2.  eadem  est  syni1)()him  contritioniSy  indicat  enim,  cor 
esse  contusum  et  contritum  ;  3.  eadem  symbolum  est  satisfactionis  et  vindictaCy 
percutit  enim  pectus,  ut  illud  reum  afHigat  et  puniat  (Cornel,  a  Lapide,  in  Luc. 
18,  13). 

^'  Pectus  percutimus,  signantes  videlicet,  quod  nequiter  egimus,  displicere 
nobis,  ac  ideo  antequam  Deus  feriat,  id  nos  in  nobis  ipsis  ferire,  et  antequam  ultio 


54.  Introductory  Prayers.  363 

that  the  insolent  pride  of  the  sinful  heart  is  to  be  broken  and 
destroyed,  in  order  that  God  may  create  a  new,  clean  heart  within 
the  penitent  breast. — The  striking  of  the  breast  three  times  signifies, 
in  general,  the  intensity,  the  sincerity  and  the  vehemence  of  our 
contrition  ;  in  a  stricter  sense  it  may  be  understood  as  the  suitable 
accompaniment  and  confirmation  of  guilt  thrice  acknowledged,  each 
time  with  increased  fervor  {mea  culpa,  mea  culpa,  mea  maxima 
culpa) ^  and  it  may,  moreover,  be  referred  to  the  three  kinds  of  sin 
(in  thought,  word  and  deed)  of  which  we  accuse  ourselves.  ^ 

c)  The  forgiveness  of  guilt  is  dependent  upon  the  acknowledg- 
ment of  the  sin  :  "I  have  acknowledged  my  sin  to  Thee  (O  God), 
and  my  injustice  I  have  not  concealed.  I  said  :  'I  will  confess 
against  myself  my  injustice  to  the  Lord,'  and  Thou  hast  forgiven  the 
wickedness  of  my  sin."  (Ps.  31,  5).  The  priest  has  publicly 
acknowledged,  and  in  a  most  humble  posture,  his  guiltiness  not 
merely  before  God,  but  also  before  the  angels,  the  saints  and  the 
faithful,  to  move  them  to  intercede  with  God  for  him,  and  thus  by 
means  of  joint  supplication  the  more  readily  to  obtain  his  forgive- 
ness. '^  Those  present  accede  to  his  desires  and  they  beg  for  him  by 
the  mouth  of  the  server  mercy  and  favor  (Misereatur).  — Then  the 
server  also  in  the  name  of  the  faithful  recites  the  Confiteor,  that 
they,  too,  by  the  intercession  of  the  saints  and  of  the  priest  may 
obtain  favor,  that  is,  be  cleansed  from  the  guilt  of  sin  in  order  to 
have  a  share  in  the  fruits  of  the  Holy  Sacrifice.  i\fter  the  Coufiteor 
of  the  server,  the  priest  likewise  intercedes  for  the  faithful,  in 
pronouncing  the  formula  known  as  the  Absolution^  ^  which  is  as 
follows : 


extrema  veniat,  commissum  poenitentia  digna  punire  (Nicolaus  I.  ad  cousulta  Bul- 
gar,  n.  54). — Tuiisio  pectoris  obtritio  (a  crushiug)  cordis  (S.  Aug.  Bnarr.  II.  in 
Ps.  31,  n.  11.  —  Cfr.  in  Ps.  141,  n.  19.  —  in  Ps.  137,  n.  2.  —  Sernio  67,  u.  1). 

1  Cum  vice  quadam  (S.  Mechtildis)  ad  Missam  iret,  vidit  Dominum  de  coelo 
in  candidissima  veste  descendentem  et  dicentem :  Cum  homines  ad  ecclesiam  pro- 
perant,  poenitentia,  pectoris  tuusione  et  confessione  se  deberent  praeparare ;  sic 
meae  divinae  claritati  possent  obviare,  et  eam  in  se  recipere,  quae  per  hujus  vestis 
candorem  declaratur  (S.  Mechtild.  Lib.  special,  grat.  p.  3,  c.  19). 

-  "Confess,  therefore,  your  sins  one  to  another;  and  pray  for  one  another, 
that  you  may  be  saved;  for  the  continual  prayer  of  a  just  man  availeth  much" 
(James,  5,  16). 

2  Absolutio  —  the  principal  signification  of  this  word  is,  on  the  one  hand, 
freeing  and  acquittal ;  on  the  other,  conclusion  and  completion.  It  often  occurs  in 
the  liturgy,  and  is  not  always  easy  of  explanation.  Thus  in  Matins  certain 
formulas  of  prayer  after  the  Psalms  and  before  the  Lessons  are  called  absolutiones, 
either  ab  absoluta  prece,  that  is,  as  conclusion  of  the  Psalmody,  or  because  the 
name  was  transferred  from  the  third  formula  (A  vinculis  peccatorum  nostrorum 
absolvat  nos  .  .  .  Domine),  which  contains  a  petition  for  the  cleansing  of  the  heart, 
to  the  two  others.  —  The  intercessions,  made  at  the  catafalque  (or  tomb)  for  the 
departed  by  prayers  and  Sacramentals,  are  also  called  absolutio,  as  they  seek  to 
obtain  the  deliverance  of  the  suffering  souls  from  the  pains  of  purgatory,  and 
usually   conclude  with  the   prayer  Absolve.  —  The   expression   ad  absolutionent 


364 


//.  Liturgical  and  Ascetical  Part. 


]\Iisereatur  vestri  omnipotens 
Deus,  et  dimissis  peccatis  ves- 
tris,  perdu  cat  vos  ad  vitam  aeter- 
nam.     Amen. 

(Signat  se  signo  crucis, 
dicens:) 

Indulgentiam,  absolutionem 
et  remissioneni  peccatorun  nos- 
trorum,  tribuat  nobis  omnipotens 
et  misericors  Dominus.     Amen. 


May  Almighty  God  be  merci- 
ful unto  you,  and,  forgiving  you 
your  sins,  bring  you  to  life  ever- 
lasting.    Amen. 

(Making  the  sign  of  the 
Cross,  he  says:) 

May  the  Almighty  and 
merciful  Lord  grant  us  pardon, 
absolution,  and  remission  of  our 
sins.     Amen. 


The  priest  accordingly  prays,  ^  that  God  would  deign  by  virtue 
of  His  almighty  power  {omnipotens)  to  impart  to  the  faithful  the 
fulness  of  His  mercy  ( misereatiir)^  forgive  all  their  sins  (dimissis 
peccatis)  and  thus  raise  them  up  from  spiritual  death  to  the  life  of 
grace,  and  conduct  them  to  the  eternal  life  hereafter  (perducat  VOS 
ad  vitam  aeternam). 

Then  the  "almighty"  Lord,  who  "reveals  His  power  most 
gloriously  by  sparing  the  sinner  and  by  exercising  mercy,"  and  the 
"merciful"  Lord,  "whose  property  it  is  always  to  show  mercy  and 
to  spare,"  is  again  implored  to  grant  us  all  (nobis)  His  gracious 
favor  and  kind  forgiveness,  the  full  remission  of  sin  (indidgentiam)j 
that  is,  absolution  of  guilt  (ahsohdionem)  and  remission  of  punish- 
ment due  (remissionem).^^  —  The  accompanying  sign  of  the  Cross 
indicates  Christ's  atoning  sacrificial  death,  from  which  flows  unto  us 
all  forofiveness  of  sin. 

Profoundly  significant  and  well  established  is  the  connection 
apparent  in  many  prayers  of  the  Church  between  the  power  and  the 
mercy  of  God  (omnipotens  et  misericors  Dominus);  for  upon  God's 
absolute  fulness  of  power  are  based  His  unbounded  mercy,  clemency, 


capituli,  which  is  still  found  in  Prime  before  the  lectio  brevis,  probably  signifies 
that  in  ancient  times,  "at  the  close  of  the  assembly  for  chapter"  after  the  foregoing 
prayers,  a  spiritual  reading  was  made  in  convents  and  that  the  supplement  or 
second  part  of  Prime  —  the  so-called  officium  capituli^  not  held  in  the  choir  but  in 
the  chapter-room  —  was  concluded  by  a  short  lecture. 

1  The  deprecative  formula  Misereatur  and  Indulgentiam  is  designated  in  the 
Ordo  Missae  by  the  name  Absolutio.  But  in  this  place  it  does  not  mean  a  judicial 
absolution,  but  only  an  intercessory  prayer,  a  petition,  a  desire  for  God  to  remit 
sins;  hence  this  Absolutio  must  be  carefully  distinguished  from  the  Absolutio 
sacranientalis,  which  in  those  who  are  properly  disposed  infallibiliter  et  ex  opere 
operato  effaces  and  removes  sin.  Rut  the  above  deprecatory  formula  is  said  before 
the  sacramental  absolution,  in  order  to  dispose  the  penitent  for  the  reception  of 
the  sacramental  grace. 

2  The  words  indulgentia,  remissio  are  often  used  synonymously;  combined 
they  doubtless  denote  more  forcibly  the  full  remission  of  sin.  An  attempt  has 
been  made  and  can  be  made  to  distinguish  more  minutely  their  respective  mean- 
ing; but  a  well  founded  basis  for  this  distinction  is  wanting. 


S-^,  Introductory  Prayers.  365 

compassion,  mildness  and  longanimity  toward  His  sinful  creatures. 
*'God  has  mercy  upon  all,  because  He  can  do  all  things,"  because, 
* 'being  Lord  of  all.  He  makes  Himself  gracious  to  all ;"  "as  Master 
of  power  He  judges  with  tranquillity  and  with  great  favor  disposes 
of  us"  and  "He  spares  all,  because  all  are  His."  ^  —  God's  mercy  is 
proved  in  relieving  our  wants,  frailties  and  shortcomings,  in  deliver- 
ing or  preserving  us  from  the  misery  and  the  evil  of  sin.  All  this 
God  can  do,  because  He  is  almighty,  because  His  power  is  without 
end  and  without  bounds.  Yes,  God's  power  is  principally  manifested 
in  the  exercise  of  His  mercy,  whereby  He  comes  to  the  assistance  of 
His  weak  and  needy  creature.  The  conversion  and  justification  of 
the  sinner,  the  production  of  sanctifying  grace  in  the  soul,  is,  in  a 
certain  sense,  a  greater  work  than  the  creation  of  heaven  and  earth, 

—  hence  a  glorious  work  of  divine  power.  ^  "In  accordance  with 
the  greatness  of  God  is,  therefore.  His  mercy"  (Eccli.  2,  23J.  "God 
is  rich  in  pardoning  and  in  displaying  His  bounty  ;  for  His  mercy  is 
almighty  and  His  omnipotence  is  merciful ;  so  great  is  the  goodness 
of  His  omnipotence  and  the  omnipotence  of  His  goodness,  that  there 
is  no  guilt  that  He  will  not  or  cannot  pardon  to  one  who  is  con- 
verted to  Him."  3 

3.  The  conclusion  of  the  prayer  at  the  foot  of  the  altar  is  made 
up  of  two  orations,  which  are  introduced  by  some  verses  of  the 
Psalms.  The  priest  recites  these  concluding  prayers  in  silence,  the 
one  while  ascending  the  steps  of  the  altar,  the  other  after  reaching 
it ;  he  says  them  specially  for  himself,  *  to  obtain  of  God  the  grace 
of  perfect  cleanliness  and  purity  of  heart  for  the  worthy  celebration 
of  the  most  holy  Sacrifice. 

a)  Sin  disturbs  all  peace  in  life  and  vitiates  all  the  sources  of 
joy  ;  therefore,  there  is  no  greater  happiness  nor  sweeter  consolation 
than  to  be  delivered  from  the  evil  and  burden  of  sin.  By  mutual 
intercessory  prayer  hope  of  pardon  gains  new  strength  and  is  upjDcr- 
most,  but  the  consciousness  of  sinfulness  has  not  as  yet  entirely  left 
the  celebrant;  therefore,  he  recites  the  verses  of  the  Psalms '^  which 

1  Misereris  omnium,  quia  omnia  potes.  —  Ob  hoc,  quod  omnium  Dominus  es, 
omnibus  te  parcere  facis.  — Tu  autem  Dominator  virtutis,  cum  tranquillitate  judi- 
cas,  et  cum  magna  reverentia  disponis  nos :  subest  enim  tibi,  cum  volueris  posse. 

—  Parcis  autem  omnibus,  quoniam  tua  sunt,  Domine,  qui  amas  animas  (Sapient. 
11,24;  12,  16-18;  11-27). 

2  S.  Thom.  1,  2.  q.  113,  a.  9. 

3  Multus  est  (Deus)  ad  ignoscendum  (He  forgives  often  and  much).     (Is.  55,  7). 

—  In  hoc  multo  nihil  deest,  in  quo  et  omnipotens  ynisericordia  et  otnnipotentia 
tnisericors  est.  Tanta  est  autem  et  benignitas  omnipotentiae  et  omnipotentia 
benignitatis  in  Deo,  ut  nihil  sit  quod  nolit  aut  non  possit  relaxare  converso  (S. 
Fulgent.  Epist.  7,  ad  Venantium  n.  6). 

*  That  both  of  these  prayers  refer  to  the  celebrant  only  is  apparent  from  not 
only  their  being  recited  in  silence,  but  also  their  wording  or  contents,  for  the  first 
treats  of  the  entrance  into  the  "Holy  of  holies"  of  the  New  Testament  which  is  the 
privilege  of  priests  only,  and  the  second  implores  the  forgiveness  of  all  sins  for 
the  celebrant  (indulgere  digneris  omnia  peccata  tnea^.     Cf.  Lebrun  p.  1,  a.  7. 

«    Ps.  84,  7-8 ;  101,  2. 


366  II.  Liturgical  and  Ascetical  Part. 

follow  the  '^ Absolution,'''  no  longer  as  he  did  the  Conjiteor,  with  a 
profound  but  with  a  middling  or  moderate  inclination  of  the  body, 
which  at  the  same  time  expresses  both  confidence  and  reverence. 


V.  Thou,  O  God,  being 
turned  toward  us,  wilt  enliven  us. 

R.  And  Thy  people  will 
rejoice  in  Thee. 

V.  Show  us,  O  Lord,  Thy 
mercy. 

R.  And  grant  us  Thy  sal- 
vation. 

V.     O  Lord,  hear  my  prayer. 

R.  And  let  my  cry  come 
unto  Thee. 


V.     Deus  tu  conversus  vivi- 
ficabis  nos. 

R.     Et  plebs  tua  laetabitur 
in  te. 

V.     Ostende  nobis,  Domine, 
misericordiam  tuam. 

R.     Et    salutare    tuum    da 
nobis. 

V.     Domine,  exaudi  oratio- 
nem  meam. 

R.     Et  clamor  mens  ad  te 
veniat. 

God  is  irritated  and  turns  away  from  us,  when  we  sin ;  but  if 
we  repent  and  acknowledge  our  guilt.  He  again  favorably  turns 
toward  us,  giving  back  to  us  His  grace  and  mercy  (Detis  til  conver- 
sus),  as  the  Living  God,  as  the  Giver  of  life,  from  whom  we  draw 
anew  joyful  courage  and  fresh  life  (vivificahis  nos).  — After  receiv- 
ing fuller  reconciliation  with  God  and  a  more  abundant  life  of  grace 
from  Him,  the  heart  finds  its  peace,  joy  and  felicity  in  God,  it 
rejoices  and  exults  in  God,  its  Saviour  (et  plehs  tua  laetabitur  in  te). 
This  joy  which  we  experience  in  the  possession  of  present  happiness, 
as  well  as  in  the  prospect  of  future  glory,  is  still  imperfect  and 
incomplete,  indeed  ;  for  we  shall  be  filled  with  a  glorified  and  an 
unspeakable  joy  only  in  the  next  life ;  there  our  happiness  shall  be 
perfect,  and  no  one  shall  take  it  away  from  us  (John  17,  13). 

In  order  that  we  may  attain  this  happy  end,  we  beg  our  Lord 
that  He  deign  to  extend  to  us  His  mercy  and  to  let  it  rule  over  us 
{ostende  nobis ^  Domine,  misericordiam  tuam);  to  send  us  our  salva- 
tion, that  is,  Jesus,  our  Light  and  our  Life  on  the  altar  (salutare 
tuum  da  nobis).  It  was  after  this  salvation  from  God,  that  is,  after 
the  Saviour,  that  the  saints  of  the  Old  Law  yearned,  for  they  saw 
and  saluted  the  promises  only  from  a  distance  (Heb.  11,  13).  More 
privileged,  far  happier  are  the  children  of  the  Church,  for  they  can 
daily  hasten  to  the  altars  of  the  Lord,  and  thence  draw  and  drink  to 
their  hearts'  content  from  the  perennial  living  fountains  of  the 
Saviour. 

Before  the  priest  ascends  the  steps  of  the  altar,  he  expresses  the 
desire  that  all  his  petitions,  supplications  and  cries  for  help  may  find 
their  way  to  the  ears  of  God  and  be  answered  by  Him.  A  holy 
vehemence,  devout  impetuosity  and  an  ardent  fervor  of  heart  is  a 
powerful  voice  (clamor),  penetrating  to  the  throne  of  God  and 
drawing  down  the  fulness  of  heavenly  blessings.  ^ 

1    Frigus  caritatis,  silentium  cordis  est ;  Jlagrantia  caritatis^  clamor  cordis.    Si 


SA.  Introductory  Prayers.  367 

b)  To  tlie  above  verse  from  the  Psalms  is  annexed  the  saluta- 
tion:  Dominus  vohiscum- — *'The  Lord  be  with  you'' — Et  cum 
Spiritu  tuo — "And  with  thy  spirit,"  and  this  immediately  introduces 
the  two  concluding  orations  of  the  prayers  said  at  the  foot  of  the 
altar.  This  mutual  salutation  between  the  priest  and  people  is 
frequently  repeated  during  the  celebration  of  Mass.  ^  Both  as  to  its 
meaning  and  partly  as  to  its  wording  it  is  taken  from  Holy  Scripture; 
and  because  of  its  beautiful,  profound  signification  it  was  not  only 
received  at  an  early  date  into  the  liturgy  of  the  West,  but  is  also 
frequently  used.  —  When  the  priest  says:  "The  Lord  be  with  you" 
—  he  desires  and  prays,  in  virtue  of  his  mediatorial  office,  that  God 
would  especially  bless  and  favor  those  whom  he  addresses  with  this 
salutation,  that  He  would  graciously  dwell,  act,  and  reign  in  them, 
and  impart  to  them  His  powerful  help  and  assistance.  This  explains 
why  the  priest  so  often  repeats  these  words  in  the  Mass.  For  the 
grace  of  the  Lord  is  the  first  requisite  for  the  worthy  celebration  of 
the  Holy  Sacrifice.  But  since  this  action  needs  constant  grace,  there 
is  need  of  constant  and  earnest  prayer  for  this  grace.  Therefore,  in 
the  course  of  the  Mass,  the  priest  repeatedly  desires  that  God  may 
be  with  those  who  assist  at  the  Holy  Sacrifice,  and,  on  the  other 
hand,  those  present  wish  that  "the  Lord  may  be  with  his  spirit." — 
This  salutation  includes  all  the  good  that  the  Church  can  desire  for 
her  children.  Where  the  Lord  is,  there  He  is  present  with  His 
truth  and  grace,  with  His  favor  and  help,  with  His  love  and  His 
mercy,  with  His  blessing  and  peace.  To  have  Him  with  us  who  is 
our  God,  our  Creator,  our  Redeemer,  our  Comforter,  our  felicity  and 
supreme  good  and  last  end,  our  one  and  all,  —  what  can  be  better, 
greater,  more  full  of  bliss?  If  we  bear  this  in  mind,  then  will  it 
become  clear  to  us,  why  the  Church  during  the  Holy  Sacrifice  so 

semper  manet  caritas,  semper  clamas  (S.  Aug.  Enarr.  in  Ps.  37,  n.  14).  —  Deus  non 
vocis,  sed  cordis  auditor  est ;  nee  admonendus  est  clamoribus,  qui  cogitationes 
hominum  videt  (S.  Cyprian.  De  Orat.  domin.  c.  4).  —  Clamor  nieus  —  so.  mentalis, 
i.  e.  ardens  affectio  desideriumque  coeleste ;  seu  clamor  vocalis,  qui  est  magni  ac 
sancti  desiderii  nuntius  —  ad  te  veniat  —  tibi  acceptus  sit,  tibi  complaceat,  et 
attendatur  ac  impleatur  a  te  ;  venit  enim  clamor  noster  ad  Dominum  non  loco,  sed 
acceptatione  (Dion.  Carthus.  in  Ps.  101). 

1  This  formula  of  salutation  in  the  present  rite  of  the  Mass  does  not  occur 
seven  times,  as  is  often  erroneously  asserted,  but  eight  times.  The  priest  in  saying 
it  turns  four  times  to  the  people  (before  the  Collect,  before  the  Offertory,  before 
and  after  the  Post-Communion),  unless  he  has  the  people  before  him  in  con- 
sequence of  the  situation  of  the  altar ;  the  remaining  four  times  (during  the  prayer 
at  the  foot  of  the  altar,  before  the  Gospel,  before  the  Preface  and  before  the  last 
Gospel),  it  being  neither  proper  nor  necessary,  the  turning  to  the  people  is,  there- 
fore, omitted. — In  the  primitive  ages  the  altar  generally  was  so  placed  that  the 
celebrant  had  his  face  toward  the  people  and,  therefore,  he  had  no  occasion  to  turn 
around.  From  this  circumstance  it  may  have  arisen  that  in  the  Ambrosian  and 
Mozarabic  Rites  the  celebrant  never  turns  to  the  congregation  when  pronouncing 
this  salutation.  The  Mozarabic  formula  is  invariably  as  follows :  Dominus  sit 
semper  vobiscum  —  Et  cum  spiritu  tuo. 


368  77.    Liturgical  and  Ascetical  Part. 

often  puts  in  our  mouth  the  words  Dominus  vohiscunij  —  and  the 
more  we  take  this  to  heart,  the  less  risk  shall  we  run  of  repeating 
its  words  in  a  thoughtless  manner.  If  we  truly  and  sincerely  wish 
that  the  Lord  may  be  present  in  the  hearts  of  the  faithful,  will  not 
our  own  heart,  then,  necessarily  ardently  yearn  also  for  the  Lord, 
and  be  fit  to  receive  Him,  whom  the  faithful  wish  to  be  in  our 
heart?  Where  there  is  an  ardent  longing  for  the  Lord,  the  Lord 
enters  there  with  His  grace ;  and  such  a  desire  should  be  excited, 
maintained  and  augmented  in  us  by  the  frequent  repetition  of 
the  salutation  and  petition:  "The  Lord  be  with  you''  — "And  with 
thy  spirit."  ^ 

c)  By  this  formula  of  salutation,  both  priest  and  people  implore 
the  assistance  of  divine  grace  to  enter  on  devout  prayer,  to  which  all 
are  now  invited  by  the  Oremus — "let  us  pray"  given  out  in  the 
hearing  of  all.  '^  Not  until  after  saying  Oremus  does  the  priest  stand 
erect  in  order  to  ascend  the  altar,  this  mystical  Mount  Calvary, 
on  which  He  as  Moses  on  Sinah  stands  nearer  to  the  Lord  God  than 
do  the  people  who  are  present.  ^  Therefore,  while  ascending  to  the 
altar,  the  priest  continues  his  supplication  that  greater  purity  be 
granted  him,  reciting  secretly  the  following  prayer:^ 

Aufer   a    nobis,    quaesumus  Take    away    from     us    our 

Domine,   iniquitates  nostras :  ut  iniquities,   we  beseech  Thee,   O 

ad      sancta      sanctorum,      puris  Lord,  that  we  may  be  worthy  to 

mereamur  mentibus  introire.   Per  enter  with  pure   minds  into  the 

Christum      Dominum     nostrum.  Holy  of  Holies.     Through  Christ 

Amen.  our  Lord.     Amen. 

The  Lord  has  promised:  "I  have  blotted  out  (delevi)  thy 
iniquities  as  a  cloud,  and  thy  sins  as  a  mist"  (Isa.  44,  22).  There- 
fore, the  priest  invokes  Him,  that,  in  His  compassionate  mercy,  He 
would  cleanse  his  soul  more  and  more  from  all  iniquity,  from  all 
defilement  and  the  remains  of  sin,  from  all  evil  inclinations  and 
attachments,   that,   being  made  whiter  than  snow  (Ps.  50,  9),  he 


1  Cf.  Augsburger  Pastoralblatt,  Jahrg.  1876,  p.  249  etc. 

2  In  the  Mozarabic  Liturgy  of  the  Mass  the  formula  Oremus  is  said  or  sung  at 
high  Mass  only  twice  (namely,  before  the  threefold  cry  agios  [dyios^,  which  differs 
from  the  Trisagium  proper  [Sanctus],  and  before  the  prayer  which  introduces  the 
Paternoster).  Among  the  Greeks  the  deacon  always  cries  out :  "Let  us  pray  to  the 
Lord"  (tov  Kvpiov  detjdCjfjLeu) . 

^  Quanto  sacerdotes  et  clerici  ampliori,  singulariori  ac  diviniori  a  Christo 
ornati  et  exaltati  sunt  potestate,  auctoritate,  gradu,  ordine  et  honore,  tanto  omnino 
decet  et  opus  est,  ut  Christo  sint  gratiores,  subjectiores  et  puriores  (Dion.  Carthus. 
De  vita  Curatorum  art.  68). 

4  The  Sacrament.  Gelasian.  contains  this  prayer  among  the  Orat.  et  preces  a 
Quinquagesima  usque  Quadrag.  with  some  slight  change:  Aufer  a  nobis,  Domine, 
quaesumus,  iniquitates  nostras,  ut  ad  sancta  sanctorum  puris  mereamur  sensibus 
introire. 


S-^,  Introductory  Prayers.  369 

may  be  worthy  to  go  into  the  true  Holy  of  Holies'^  of  the  new 
Covenant  of  grace,  that  is,  to  enter  the  place  of  sacrifice,  there  to 
offer  the  Eucharistic  oblation.  The  Holy  of  Holies  of  the  Old  Law, 
which  the  high-priest  alone  was  permitted  to  enter,  and  that  but 
once  a  year,  with  the  sacrificial  blood  of  the  animals,  was  a  feeble 
figure  of  the  Holy  of  Holies  of  the  New  Testament,  into  which 
entrance  is  open  daily,  even  to  the  humble  priest ;  for  day  after  day 
Jesus  Christ,  the  Holy  of  Holies  (Sanctus  sanctorum)^  offers  Him- 
self there  by  His  own  hands,  to  gain  for  us  admission  into  the  Holy 
of  Holies  of  heaven.  '^ 

d)  The  desire  of  being  entirely  free  from  sin  and  from  all  the 
misery  of  sin,  again  finds  expression  in  the  following  prayer  which 
the  priest  says  while  bowing  down  moderately  before  the  altar  and 
resting  his  joined  hands  thereon. 

We  beseech  Thee,  O  Lord, 

by   the    merits    of    Thy   saints, 

whose  relics  are  here,  and  of  all 

the    saints,    that    Thou   wouldst 

vouchsafe  to  forgive  me  all  my 

sins.     Amen. 


Oramus  te,  Domine,  per 
merita  Sanctorum  tuorum,  quo- 
rum reliquiae  hie  sunt,  et  om- 
nium Sanctorum  ut  indulgere 
digneris  omnia  peccata  mea. 
Amen. 


The  petition  for  perfect  purification  from  all  sin  is  here  further 
supported  and  strengthened,  —  namely,  by  the  invoking  of  the 
merits  of  the  saints,  by  the  placing  of  the  hands  on  the  altar  and  by 
the  kissing  of  the  altar.  Aware  of  his  own  unworthiness,  the  priest 
bases  his  petition  for  the  remission  of  all  sins  and  all  punishment 
due  to  them,  on  the  merits  and  satisfactions  of  all  the  saints  and 
especially  of  those  martyrs,  whose  relics  are  deposited  within  the 
altar.  This  confidence  and  reliance  are  expressed  by  word  (per 
merita  Sanctorum)  and  by  act;  for  the  priest  places  his  joined  hands 
on  the  dressed  altar,  which  is  the  figure  of  Christ  and  the  saints, 
thereby  to  show  that  he  does  not  rely  on  his  own  strength,  but  on 
Christ  and  the  saints,  and  that,  relying  upon  their  merits,  he  hopes 
for  and  implores  of  God  the  remission  of  all  his  sins.  —  In  oder  to 
share  more  abundantly  in  the  heavenly  treasures  of  grace  merited 
and  obtained  by  Christ  and  by  the  saints  with  Christ's  assistance, 

1  Eusebius  in  his  History  of  the  Church  (1.  10,  c.  4)  uses  the  same  expression 
to  designate  the  altar  to  tCjv  aylojv  dycov  =  sanctum  sanctorum. 

2  Inter  alias  legis  gratiae  excellentias  ea  est  valde  admirabilis,  quod  in  sacri- 
ficio  summain  praestantiain  cum  suninia  frequentia  conjungat.  Nam  in  mundo 
omne  pretiosum,  ut  dicitur,  est  rarum.  .  .  .  Olim  summus  sacerdos  semel  tantunt  in 
anno  ingrediebatur  in  Sancta  sanctorum,  ubi  erat  propitiatorium,  ad  orandum  pro 
se,  pro  familia  sua  et  pro  omni  populo,  offerens  sacrificium  thymiamatis,  quod 
ponebat  super  prunas,  et  nullus  hominum  poterat  cum  eo  ingredi,  aut  assistere  ei, 
quod  ille  faciebat.  Nunc  autem  quilibet  sacerdos  etiam  ex  minoribus  potest  quoti- 
die  ingredi  in  Sancta  sanctorum  Ecclesiae  et  orare  coram  propitiatorio,  Christo 
Jesu,  pro  se  et  pro  toto  populo,  licetque  aliis  ipsum  comitari  et  omnibus  fidelium.ei 
assistere  (De  Ponte,  De  christ.  homin.  perfectione  IV,  tr.  2,  c.  15). 

23 


370  //.    Liturgical  and  Ascetical  Part. 

the  celebrant  devoutly  kisses  the  altar  in  the  middle  when  saying 
the  words:  quorum  reliquiae  liic  sunt — "whose  relics  are  here 
(preserved)."  As  the  accompanying  words  show,  this  kissing 
refers  chiefly  to  the  relics  concealed  in  the  altar,  that  is,  to  the  mar- 
tyrs and  other  saints,  whose  earthly  remains  at  the  consecration  of 
tiie  altar  were  placed  there ;  ^  and,  in  the  next  place,  it  refers 
generally  also  to  all  the  saints,  who  are  mentioned  at  the  same  time 
{et  om mum  Sanctorum)^  and  above  all  to  Christ  —  the  Head,  the 
Crown  and  the  King  of  all  the  saints  —  of  whom  the  altar  is  and  will 
ever  be  the  symbol.  By  kissing  the  altar,  enriched  with  relics,  the 
priest  would  evince  his  love  and  veneration  for  the  Church  trium- 
phant, for  Christ  and  all  the  saints,  and  he  would  thereby  animate 
anew  and  confirm  his  communion  with  them.  —  How  exceedingly 
consoling  this  supernatural  communication  between  earth  and 
heaven,  this  comnnmion  of  life  and  of  goods  between  the  glorified 
children  of  the  Church  who  are  reigning  in  heaven,  and  the 
wretched  children  of  Eve  still  in  their  earthly  pilgrimage,  struggling 
amid  want  and  hardship  !  And  how  could  we,  without  overflowing 
with  gratitude  and  joy,  be  mindful  of  the  glorious  treasures  that  the 
blood  of  Jesus  Christ,  the  tears  and  sorrows  of  the  Blessed  Mother, 
the  works  of  charity  and  penance  which  all  the  saints  have  acquired 
for  our  benefit  ?  This  reflection  and  this  sentiment  take  possession 
of  the  priest  on  his  first  arriving  at  the  altar,  and  he  kisses  it,  to 
testify  his  love,  esteem  and  reverence  for  His  Heavenly  Benefactor. 

35.     The  Incensing  of  the  Altar. 

At  the  solemn  High  ]\Iass  (3Iissa  solemnisy  immediately  after 
the  prayers  at  the  foot  of  the  altar,  the  incensing  takes  place. ^     The 

1  The  ordinance  of  Pope  Felix  I.  (about  270),  to  celebrate  the  Holy  Sacrifice 
of  the  Mass  "over  the  tombs  of  the  martyrs,"  merely  confirmed  a  long  existing 
custom.  Later  on  the  remains  of  the  saints  were  transferred  from  their  place  of 
burial  and  placed  in  the  interior  of  newly  erected  altars.  The  place  in  which  the 
martyrs  were  interred,  that  is,  the  altar  built  over  their  tomb  and  also  the  church 
which  enclosed  it,  were  usually  called  confessio  (fiaprvpiov,  place  of  confession)  or 
memoria  (memorial).  The  remains  of  the  saints  on  earth  may  also  be  regarded 
under  various  aspects  and,  therefore,  they  received  from  the  Fathers  different 
names,  for  example,  reliquiae  {\ei\f/ava),  pignora,  patrocinia,  sauctuaria,  beneficia, 
cineres,  xenia,  insignia,  exuviae  Sanctorum.  With  respect  to  the  close  connection 
of  devotion  to  relics  and  the  Eucharistic  Sacrifice  cf.  also  Prudent.  Peristephan. 
Ill,  211  sqq.  —  V,  515  sqq.  —  XI,  169  sqq. 

2  By  Missa  solemnis  is  to  be  understood  here  in  a  stricter  sense  only  that  and 
every  high  Mass,  in  which  the  niinistri  sacri  (deacon  and  sub-deacon)  participate  ; 
for  the  incensing,  according  to  a  later  decree,  is  a  rite  pertaining  exclusively  to 
the  high  Mass  celebrated  with  deacon  and  sub-deacon,  and  may  never  be  omitted 
therein  (not  even  in  Missis  ferialibus  Quadragesimae).  (S.  R.  C.  19.  Aug.  1651; 
14.Juu.  1845;  29.  Nov.  1856.)  But  since  in  many  churches  no  ministri  sacri  are 
present,  several  dioceses  have  obtained  an  Apostolic  Indult,  which  at  least  occur- 
rentibus  solemnioribus  festis  permits  also  for  the  Missa  cantata  the  customary  in- 
censing to  take  place.     (Cf.  Bourl>on,  Introduct.  aux  c(?r<5m.  rom.  p.  330  ss.) 

3  In  the  East  the  incensing  of  the  altar  at  the  beginning  of  Mass  was  intro- 


35.   The  Incensing  of  the  Altar,  371 

explanation  of  this  rite  may  be  prefaced  by  a  few  remarks  concern- 
ing tlie  use  and  symbolism  of  incense  in  general. 

I .  By  the  express  command  of  God  ^  in  the  Old  Law  incense 
was  already  frequently  used  for  liturgical  purposes.  Then  indeed 
incense  might  be  offered  only  to  the  Lord,  might  be  burned  only  in 
honor  of  Jehovah.  Incense  was  ''holy  to  the  Lord;"  the  Lord  Him- 
self minutely  directed  how  it  was  to  be  prepared  and  mixed,  where 
and  how  often  it  was  to  be  burned  (Exodus  30,  i  etc.).  In  the 
sanctuary,  which  was  separated  by  a  veil  from  the  Holy  of  Holies, 
stood  the  altar  for  the  offering  of  incense;  on  this  altar  every  day, 
morning  and  night,  a  special  incense-offering  had  to  be  made  to  the 
Lord.  Also  at  the  great  propitiatory  sacrifice  on  the  feast  of  recon- 
ciliation and  at  the  offering  of  the  show-bread,  incense  {tlms  hid' 
dissimtmi)  was  accepted  and  burned  as  an  additional  gift.  —  The 
Fathers  unanimously  teach  that  the  Wise  Men  from  the  East,  by  the 
offering  of  incense  intended  symbolically  to  adore  the  Child  Jesus, 
"the  King  of  the  Jews,"  as  the  God  concealed  and  revealed  under 
the  garb  of  earthly  lowliness.'^  Incense  found  a  place  in  Christian 
worship  already  at  an  early  date,^  and  was  more  universally  used 
especially  from  the  time  of  the  fourth  century,-^  when  divine  wor- 

duced  already  in  the  fourth  century ;  for  Pseudo-Denis  the  Areopagite  writes : 
"After  the  bishop  has  recited  at  the  altar  of  God  the  holy  prayer,  he  commences 
the  incensing  of  the  altar  and  walks  around  the  entire  circumference  of  the  sacred 
place"  (The  Hierarchy  of  the  Church  III,  2).  — In  the  West,  on  the  contrary, 
mention  is  first  made  of  the  incensing  of  the  altar  before  the  lutroit  about  the 
middle  of  the  twelfth  century.  The  Ordo  Rom.  XI,  n,  18,  namely,  directs:  As- 
cendens  Pontifex  ...  ad  altare,  facit  confessionem,  osculatur  Evangelium  .  .  .  et 
intrat  ad  altare,  et  inclinato  capite  dicit  orationem,  qua  peracta  osculatur  altare . . . 
accipit  capsam  et  ponit  incensum  in  thuribulum  et  incensat  altare  et  archidiaconus 
retinet  planetam,  ne  impediatur.  —  In  quibusdam  ecclesiis  sacerdos  ad  altare  ac- 
cedens  statim  thurificat  (Robert.  Paulul.  De  ofiic.  eccles.  1.  2,  c.  14). 

1  Voluit  Deus  hos  odores  sibi  adoleri,  non  quod  odoratu  thymiamatis  delecte- 
tur,  cum  nullum  habeat  odoratum  .  .  .  sed  quia  magnus  inter  homines  censetur 
honor,  suaves  cuipiam  apponere  vel  suffumigare  odores:  hiuc  Deus,  qui  cum  homi- 
nibus  humano  more  agit,  voluit  eosdem  ad  sui  cultum  coram  se  adoleri.  Sic 
omnium  gentium  consuetudine  et  ritu  thiiris  et  odoruni  incensio  attributa  est  Deo; 
hinc  poetae  *'thuris  honores"  vocant  honores  divinos,  et  tres  Magi  haec  tria  mu- 
nera  dederunt  Christo,  scilicet:  "aurum  regi,  thura  Deo,  myrrhamque  sepulto." 
Unde  et  nos  christiani  thurificamus  Deo  (C9rnel.  a  Lapide  in  Exod.  30,  1). 

2  Per  ista  tria  munerum  genera  in  uno  eodemque  Christo  et  divina  majestas 
et  regia  potestas  et  humana  mortalitas  intimatur.  Thus  enim  ad  sacrijicium, 
aurum  pertinet  ad  tributum,  myrrha  ad  sepulturam  pertinet  mortuorum  (S.  Ful- 
gent. Sermo  4). 

3  Among  the  heathens  also  incense  was  prominently  destined  for  sacrifice ; 
the  devil  wished  to  have  the  same  marks  of  honor  shown  to  him  by  the  idolaters 
as  God  required  of  His  people.  To  offer  incense  to  the  pagan  gods  was  always 
reckoned  among  Christians  as  apostasy  from  the  faith. 

^  The  first  positive  proof  with  respect  to  the  liturgical  use  of  incense  in  the 
West  is  found  in  St.  Ambrose.  When,  namely,  this  holy  Doctor  of  the  Church 
speaks  of  the  apparition  of  the  angel  to  Zachary  (Luke  1,  5—25),  he  adds:  "May 


ot  2 


11.  Liturgical  and  Ascetical  Part. 


ship  began  to  be  more  freely  and  more  splendidly  developed.  The 
present  liturgical  practice  in  the  use  of  incense  was  perfectly  devel- 
oped in  the  West  only  during  the  Middle  Age.  In  the  Greek  litur- 
gies there  is  far  more  frequent  mention  of  incense  than  in  the  Latin 
Rite.  —  At  divine  service  only  pure  incense  is  to  be  employed;  the 
best  conies  from  Africa,  where  it  is  obtained  from  the  boswellia 
(incense-tree).^  To  the  incense  other  odoriferous  substances,  for 
instance,  rosin  or  herbs,  may  be  added,  but  only  in  a  considerably 
smaller  quantity. - 

The  burning  in  the  religious  service  of  this  precious,  noble  and 
fragrant  incense  is  a  splendid  rite,  which  not  only  contributes  much 
solemnity  to  the  celebration  of  divine  worship,  but  also  symbolically 
represents  the  mysteries  of  faith  and  the  virtues  of  the  Christian 
life.^  The  symbolism  of  incense  consists  essentially  in  this,  that  the 
grains  of  incense  are  dissolved  by  the  heat  of  the  coals,  thereby  dif- 
fusing a  sweet  odor  which  ascends  heavenward  in  fragrant  clouds, 
filling  the  sanctuary  and  the  whole  church.  Consequently,  the  litur- 
gical incensation,  that  is,  only  the  lighted,  burning  incense  {incen- 
sum  sc.  thus)^  has  in  reality  a  symbolical  meaning,  and  this  meaning 
is  lost,  if  there  be  no  odor  arising  from  the  incense,  or  the  glow  of 
fire  be  wanting,  or  if  burning  coals  are  not  used  (prunae  ar denies  — 
Pontif.  Rom). 

The  fragrant  incense,  burning  in  the  fire,  has,  as  it  were,  been 
created  as  a  symbol,  as  a  solemn  expression  of  the  interior  sentiments 
of  sacrifice*  and  of  prayer  acceptable  to  God.  The  perfume  of  a 
plant  is  its  most  delicate  and  most  noble  part,  and,  so  to  speak,  "its 
hidden,  sleeping  vitality,"  for  example,  the  fragrance  of  the  balm- 
tree,  the  rose  and  the  violet.     Hence  incense  exhales  and  breathes 

we  also,  when  incensing  the  altar  (nobis  adolentibus  altaria)  and  when  offering 
the  Holy  Sacrifice,  have  an  angel  at  our  side." 

1  Incense  is  a  resinous  gum  which  oozes  from  the  bark  of  a  tree,  dries  in  the 
air,  is  collected  by  scraping  it  from  the  bark  and  is  used  in  commerce. 

2  Materies,  quae  adhibetur,  vel  solum  et  purum  thus  esse  debet  suavis  odoris; 
vel  si  aliqua  addantur,  advertatur,  ut  quantitas  thuris  longe  superet  (Ceremon, 
Episcop.  1.  1,  c.  23,  n.  3).  —  Incense  is  sold  in  the  form  of  grains  or  as  a  powder. 

3  The  Tridentine  Council  places  the  incensing  at  divine  worship  (thymiama) 
expressly  among  the  visibilia  religionis  et  pietatis  signa,  which  incite  and  elevate 
the  mind  to  the  devout  contemplation  of  heavenly  things  (Sess.  22,  cap.  5).  —  Cf. 
Kolner  Pastoralbl.  Jahrg.  1875,  S.  17  etc. 

**  The  Latin  and  Greek  name  of  incense  {thiis,  Ov/jLia/xa  from  dveiv  =  to  offer, 
but  originally  to  dissolve  into  smoke,  fumigating)  indicates  its  intimate  connection 
with  the  Sacrifice.  Since  incense  is  destroyed  and  consumed  in  the  fire,  there  are 
found  in  it  all  the  recjuisite  elements  for  a  sacrifice  (material  and  form),  and  if  the 
legitimate  institution  is  added,  then  it  is  a  real  sacrifice.  This  was  the  case  in  the 
Old  Law.  In  the  New  Law,  on  the  contrary,  the  burning  of  incense  is  only  a  cere- 
mony prescribed  by  the  Church,  which  serves  for  the  liturgical  adornment  and 
symbolism  of  the  Kucharistic  Sacrifice.  —  Sometimes  thymiama  (from  dvfudu}, 
I  light)  is  taken  as  perfumes  in  a  wider  sense,  and  mentioned  separately  from 
real  incense  (thus)  Ccf.  Pontif.  Rom.  De  benedict,  signi). 


So,   The  Incensing  of  the  Altar.  373 

forth  its  inmost  soul  when  it  is  consumed  in  the  fire  and  dissolved 
in  fragrant  clouds  of  smoke,  that  rise  heavenward.     It  thereby  sym- 
bolizes, first,  man's  spirit  of  sacrifice  or  his  life  of  sacrifice,  for  he 
consumes  himself  with  all  his  faculties  in  the  fire  of  love  for  the 
honor  and  service  of  God.     Then  the  odor  of  incense  which  arises 
from  the  burning  grains  and  ascends  in  its  fragrance,  also  symbolizes 
prayer.      Prayer  is  the  surrender  of  the  soul  to  God,  the  elevation  of  the 
mind  and  spirit  to  Heaven,  the  aspiration  of  the  heart  toward  goods 
invisible  and  eternal.     If  the  grains  of  incense  be  cast  on  burning 
coals,  a  pleasant  odor  will  arise;  if  the  heart,   like  unto  a  glowing 
coal,  is  set  on  fire  with  the  flames  of  divine  love  and  ardent  devotion, 
then  our  prayer  will  free  itself  from  all  that  is  earthly,  and  will  as- 
cend to  the  lyord  as  a  sweet  and  precious  perfume,  that  is  to  say,  our 
prayer  will  be  received  with  favor  and  pleasure  and  will  be  answered 
by  Him.i     Hence  the  Psalmist  exclaims:   Dlrigatiir,  Domine^  oratio 
mea  sicut  incensiim  in  conspectu  tiio!  —  ''Let  my  prayer  be  directed 
as  incense  in  Thy  sight,  O  Lord!"   (Ps.  140,  2.)     Scripture  repre- 
sents the  prayers  of  the  saints  under  the  figure  of  golden  vials  full  of 
sweet  odors, ^  which  the  ancients  bear  in  their  hands,  standing  before 
the  throne  of  the   Lamb    (liahentes   singuli  phialas  aureas  plenas 
odoramentonim^   quae  sunt  orationes    Sanctonnn  —  Apoc.   5,  8). 
Adoration,   praises,   thanksgivings  and   petitions,    like    odoriferous 
incense,  penetrate  to  the  heavenly  Holy  of  Holies  —  as  far  as  the 
throne  of  the  Almighty. 

From  the  original  meaning  of  incense  another  naturally  sug- 
gests itself.  The  "smoke  of  agreeable  odors,"  symbolizing  sacrifice 
and  prayer,  or,  rather,  sacrifice  and  prayer  themselves  excite  the 
divine  pleasure  and  mercy,  and  draw  down  upon  us  God's  grace; 
hence  divine  grace  also  is  figured  by  the  odor  of  incense  (bonus  odor 
gratiae).  While  the  odor  of  ascending  incense  denotes  devout  sac- 
rifice and  prayer  penetrating  to  heaven,  the  clouds  of  incense  floating 
round  about  signify  the  effects  of  prayer  and  sacrifice,  —  namely, 
the  sweet  odor  of  grace  descending  from  Heaven  or  issuing  from 
Christ  on  the  altar.^     Prayer  ascends  and  God's  mercy  descends. 

The  fragrant  clouds  of  incense  are  for  the  priest  and  people  also 


^  Thuribulum  est  cor  humanum,  ignis  caritas,  thus  oratio:  sicut  thus  cum  igne 
in  thuribulo  redolet  et  sursum  ascendit,  sic  oratio  cum  caritate  in  corde  ultra  omnia 
pigmenta  (aromatics,  perfumes)  fragrescit  (Sicard  1.  1,  c.  13). 

2  Orationes  Sanctorum  comparantur  hie  suffitui,  non  cuivis,  sed  odoramento- 
rum  1.  quia  oratio  instar  thuris  sursum  asceudit ;  2.  quia  sicut  thus  odoratum  ita 
orationes  Sanctorum  Deum  oblectant ;  3,  uti  thus  foetorem,  ita  oratio  peccatum 
abigit  Deique  iram  mitigat ;  4.  thymiama  fiebat  ex  aromatibus  contusis  :  sic  oratio 
ex  animo  mortificato  et  humili  procedere  debet ;  5.  thymiama  in  igne  adolebatur ; 
ita  oratio  in  igne  tribulationum  exardescit  (Cornel,  a  Lapide,  in  Exod.  30,  34). 

^  Cf .  the  prayer  at  the  incensing  of  the  offerings :  Incensum  istud  a  te  bene- 
dictum,  ascendat  ad  te,  Domine :  et  descendat  super  nos  misericordia  tua  (Miss. 
Rom.). — Vespertina  oratio  ascendat  ad  te,  Domine  —  et  descendat  super  nos 
Tiisericordia  tua  (Breviar.  Roman.). 


374  //.  Liturgical  and  Ascetical  Part. 

an  admonition  so  to  live  as  to  become,  by  sacrifice  and  tlie  spirit  of 
prayer,  by  the  wealth  of  grace  and  virtne,  by  devotion  of  heart  and 
piety,  a  spiritual  ^'good  odor  of  Christ' '  (Christi  bonus  odor  — 
2  Cor.  2,  15)/  in  order  to  give  joy  to  heaven  and  earth. ^ 

The  very  nature  of  the  thing  itself  indicates  in  the  burning  of 
the  grains  of  incense  chiefly  a  symbol  of  adoration,  or  rather  of  the 
sacrifice  as  the  most  perfect  act  and  expression  of  adoration;  but  it 
is  to  be  observed,  that  in  the  intention  of  the  Church  incense  is  not 
exclusively  employed  to  render  the  highest  honor  due  to  God  alone, 
that  is,  to  manifest  interior  adoration  in  a  solemn  manner,  but  also 
generally  to  denote  religious  veneration  towards  that  which  is  holy. 
Therefore,  besides  the  Most  Blessed  Sacrament,  the  relics  and  images 
of  the  saints,  the  Book  of  the  Gospels,  the  celebrant,  the  clergy  and 
the  people  are  incensed. 

At  Solemn  High  Mass  the  incense  is  blessed,^  that  is,  made  a 
holy  object  consecrated  to  God.  Blessed  incense  is  a  Sacramental : 
as  such  it  not  merely  signifies  something  ennobled  and  mystical,  but 
it  has  also  (in  its  way)  supernatural  effects. 

In  consequence  of  this  blessing,  it  is  evident  that  the  incense 
appears  expressly  and  perfectly  as  a  holy  and  religious  symbol.  The 
symbolism  of  incense  is  indeed  founded  in  its  very  nature,  and  is 
clearly  set  forth  in  its  use  at  divine  worship,  which  already,  in  a 
certain  way,  imparts  a  consecration  to  it;  but  it  is  really  perfected 
and  forcibly  expressed,   in  the  first  place,  by  the  blessing  of  the 


1  Per  thuribulum  cor  humanum  competenter  notatur .  .  .  habeiis  ignem  cari- 
tatis  et  thus  devotionis  sive  suavissimae  orationis  seu  bonorum  exemplorum  sursum 
tendentium,  quod  per  fumum  inde  resultantem  notatur.  Sicut  euim  thus  in  ig^ne 
thuribuli  suaviter  redolet  et  surswtn  ascendity  ita  opus  bonum  vel  oratio  ex  cari- 
tate  ultra  omnia  thymiamata  yV'a^ra/  (Durand.  1.  4,  c.  6,  n.  6). 

2  Res  sacras,  ut  Dei  et  Sanctorum  basilicas,  variis  suavissimorum  odorum 
replere  generibus,  optimum  ac  Deo  honorificum  est  —  sic  enim  hiternam  erga  eum 
reverentiam  testamur^  quod  Ecclesia,  festis  praesertim  solemnioribus,  eo  fine 
faciendum  instituit;  cumque  templa  sic  suave  olentia  ingredimur,  puros  ac  sanctos 
odores  illos  percipiendo,  debemus  ex  his  perceptis  mentem  ad  coelestia  meditanda 
sursum  erigere,  orationem  nostram  sicut  iucensum  ad  Deum  dirigere  et  ad  virtutis 
exercitium  nos  excitare,  ut  sic  bonus  odor  Christi  simus  in  omni  loco  (Philipp.  a. 
SS.  Trinit.  Theol.  myst.  1,  p.  1,  tr.  2,  art.  5). 

8  Incense,  as  a  rule  (even  coram  exposito),  must  be  blessed  when  put  into  the 
thurible.  The  blessing  must  be  omitted  when  the  Most  Holy  Sacrament  alone  is 
to  be  incensed,  for  example,  at  Expositions  or  Processions  of  the  Blessed  Sacra- 
ment, because  in  this  instance  incense  is  regarded  nierel}'  as  a  symbol,  and  not  as 
a  Sacramental.  In  the  Mass  of  the  Presanctified  on  Good  Friday  the  blessing  of 
the  incense  is  likewise  omitted  as  a  sign  of  mourning,  although  in  addition  to  the 
Consecrated  Host  the  altar  also  is  incensed.  The  petition  for  blessing  the  incense 
is  addressed  (by  the  deacon)  to  the  celebrant  in  reverential  words;  if  he  be  a 
priest,  the  formula  is  as  follows:  Benedicite,  Pater  reverende  ;  if  a  bishop:  Beue- 
dicite.  Pater  reverendissime  ;  if  a  cardinal:  Benedicite,  Pater  eminentissime. — 
The  priest  must  always  stand  when  putting  the  incense  into  the  thurible.  (Cf. 
Ceremon.  Episc.  1.  1,  c.  23,  n.  18;  1.  2,  c.  22,  u.  11.  —  Quarti  1.  c.  dub.  2.) 


35.    The  Incensing  of  the  Altar.  375 

Churcli,  for  the  incense  (like  ashes  and  pahn)  appears  only  when 
blessed  in  the  complete  light  of  a  holy  and  mystical  symbol. 

As  a  Sacramental  incense  is,  then,  a  means  to  secure  the  divine 
protection  and  blessing.  By  virtue  of  the  sign  of  the  Cross  and  the 
blessing  of  the  Church  incense  is  especially  made  efficacious  for  ex- 
pelling or  keeping  at  a  distance  Satan  from  the  soul,  and  for  afford- 
ing us  a  powerful  protection  against  the  deceit  and  malice,  the  snares 
and  the  attacks  of  evil  spirits,  a  protection  we  greatly  need  at  the 
altar  and  during  the  celebration  of  the  Holy  Mysteries.  Before  the 
incense  is  burned  on  the  altar  that  is  about  to  be  consecrated,  the 
bishop  prays  Almighty  God,  that  He  "would  deign  to  look  down 
upon  this  incense,  that  He  would  bless  and  sanctify  it,  to  the  end 
that  all  sicknesses  and  infirmities,  as  well  as  every  snare  of  the  Evil 
One  may  flee  from  its  sweet  odor,  and  that  the  creature  (man)  re- 
deemed by  the  precious  Blood  of  Christ  may  never  be  wounded  by 
the  bite  of  the  infernal  serpent."^  —  Blessed  incense  produces  yet 
another  effect :  it  is  used  for  the  blessing  of  persons  and  of  things. 
For  with  the  clouds  of  incense  is  diffused  the  power  of  the  blessing 
which  the  Church  pronounces  and  desires  to  impart;  they  draw  all 
who  are  incensed  into  a  sanctified  atmosphere. 

From  what  has  just  been  explained  concerning  the  symbolism 
and  efficacy  of  incense,  the  purport  and  meaning  of  the  different 
incensings  in  particular  is  easily  inferred. 

3.  The  ascending  clouds  of  the  fragrant  incense  clothe  the 
celebration  of  divine  worship  with  additional  majesty,  pomp  and 
solemnity;  therefore  has  the  Church  honored  and  distinguished  many 
of  her  liturgical  functions  by  the  use  of  incense,  —  among  the  num- 
ber the  highest  and  most  important  of  all,  the  solemn  celebration  of 
the  Holy  Sacrifice  of  the  IMass,  in  quite  a  prominent  and  profoundly 
significant  manner.  The  light  clouds  of  incense  soaring  heaven- 
ward envelop  the  altar  and  fill  the  sanctuary  throughout  with  their 
agreeable  fragrance,  most  befittingly  express  and  recommend  the 
majesty  of  so  great  a  Sacrifice,  and  make  the  earthly  appear  more 
evidently  a  copy  of  the  heavenly  altar  (Apoc.  8,  3).  —  The  incensa- 
tion  takes  place  at  the  beginning  of  the  general  divine  ser\dce,  that 
is,  between  the  prayers  at  the  foot  of  the  altar  and  the  Introit,  as 
well  as  at  the  beginning  of  the  special  sacrificial  ser^ace,  namely, 
during  the  Offertor}^;  also  at  the  culminating  point  of  each  of  these 
principal  parts  of  the  Mass,  namely,  at  the  Gospel  wherein  the  Lord 
is  teacher,  and  at  the  Consecration  when  He  appears  in  sacrifice  on 
the  altar.  The  cloud  of  incense  is  also  symbolical  of  the  appearance, 
that  is,  of  the  presence  of  the  Lord  in  the  Blessed  Sacrament  and  in 
His  word;  for  already  in  the  Old  Covenant  the  glor}'  of  the  Lord 


1  Domine  Deus  omnipotens  .  .  .  dignare  respicere,  benedicere  et  sanctificare 
lianc  creaturam  incensi,  ut  omnes  languores  omnesque  infirmitates  atque  insidiae 
inimici  odorem  ejus  sentientes  effugiant  et  separentur  a  plasmate  tuo,  quod  pre- 
tioso  Filii  tui  sanguine  redemisti,  ut  nunquam  laedatur  a  morsu  iniqui  serpentis 
(Pontific.  Roman.  De  ecclesiae  dedicatione). 


376  II.  Liturgical  and  Ascetical  Part, 

appeared  in  the  cloud  of  the  Tabernacle  (Exodus  40,  32;  Leviticus 
i6,  2;  Paralip.  5,  13),  and  on  the  great  Day  of  Atonement  the  high- 
priest  enveloped  the  Holy  of  Holies  of  the  Old  Testament  with  clouds 
of  incense  in  token  of  Jehovah's  revelation  on  that  most  sacred  spot. 
The  first  incensing  at  High  Mass  may  be  regarded  as  a  solemn 
conclusion  of  the  preparatory  prayers  at  the  foot  of  the  altar;  the 
rite  is  simple  and  is  performed  without  any  accompanying  prayer. 
The  celebrant  places  incense  three  times  on  the  glowing  coals,  while 
saying:  Ah  iJIo  henedicaris  —  in  ciijiis  lionore  — cremaheris. — 
Amen}  "Be  thou  blessed  by  Him  in  whose  honor  thou  wilt  be 
consumed.  Amen."  Only  after  these  words  does  he  make  the  sign 
of  the  Cross  over  the  burning  grains  of  incense.  This  formula  of 
blessing  declares  the  principal  object  of  the  incensing  —  the  glorifi- 
cation of  the  divine  name.  Incense  is  used  at  divine  worship  be- 
cause of  its  exquisite  odor,  not  to  afford  man  a  sensuous  gratification, 
but  to  evince  profound  reverence  toward  the  divine  mysteries.  In 
the  first  place,  the  Crucifix  on  the  altar,  or  the  Blessed  Sacrament,  ^ 
is  honored  by  incense,  that  is,  due  adoration  is  offered  to  the  Lord 
in  His  ima^re  or  in  His  Sacrament.  —  If  the  Blessed  Sacrament  be 
not  exposed,  then  the  relics  or  images  of  the  saints  on  the  altar  are 
incensed.  This  incensing  is  an  eminent  sign  of  veneration  paid  to 
the  blessed  in  heaven,  who  diffuse  an  agreeable  odor  like  unto  cin- 
namon and  sweet-smelling  balm  and  like  precious  myrrh  (Ecclus. 
24,  20);  then  as  a  mark  of  honor  it  ought  to  move  them  to  obtain, 
by  their  powerful  intercession,  mercy  for  us  at  the  throne  of  God  and 
a  favorable  answer  to  our  petitions.  The  priest,  having  just  ascended 
the  altar,  and  relying  upon  the  intercession  of  the  saints,  has  just 
prayed  to  God  for  perfect  purity  of  heart :  the  fragrant  clouds  of  in- 
cense which  envelop  the  altar  are  now  emblematical  of  the  aforesaid 
prayers  and  merits  of  the  saints,  and,  consequently,  express  in  a 
symbolical  manner  the  same  petition  that  had  immediately  before 
been  presented  in  words,  that  is,  the  petition  for  the  assistance  of  the 
saints.  — The  altar  solemnly  consecrated  by  the  bishop  and  enriched 
with  relics,  is  the  most  sacred  place  of  sacrifice  —  Sancta  sanctorum 

1  In  former  editions  of  the  Ceremon.  Episcop.  we  read  in  honorem  (1.  1,  c.  23, 
n.  1);  but  the  new  editio  typica  (Ratisbonae  1886)  has  in  honors.  The  original 
and  correct  mode  of  reading  is  without  doubt  in  cujus  honore.  —  The  Vulgate,  the 
ancient  liturgies  and  the  entire  vulgar-Latin  literature  construe  the  proposition 
(to  the  question  where?  or  why?)  frequently  in  the  ablative  instead  of  in  the  ac- 
cusative. Clichtoveus  gives  the  fourth  stanza  of  the  hymn  Iste  confessor  thus: 
Unde  nunc  noster  chorus  iyi  honore  —  Ipsius  hymnum  canit  hunc  libenter.  In  the 
liturgy  for  Good  Friday  the  Church  sings:  Ecce  enim  propter  lignum  venit  gau- 
dium  iyt  universo  mundo.  —  The  Ord.  Rom.  XIV,  c.  71,  has  the  formula:  Ab  ipso 
sanctificeris,  in  cujus  honore  cremaberis. 

2  Sacerdos  dum  incensum  ponit  in  thuribulo  stare  debet;  ab  eodem  vero  Ss. 
Eucharistiae  vSacramentum  thurificanduni  est  triplici  dnctu,  sed  genibus  flexis  et 
tam  ante  quam  post  incensatiojicm  profunda  facta  capitis  inclinatione  (vS.  R.  C. 
26.  Mart.  1859  in  una  Tarnov.).  —  But  every  ductus  thuribuli  is  performed  duplici 
ictu  (S.  R.  C.  22.  Mart.  1862). 


35,   The  Introit.  377 

—  and  is  to  be  regarded  and  revered  with  religious  awe.  The  in- 
censing of  the  altar  symbolizes  and  calls  to  mind  the  sublime  holi- 
ness of  the  consecrated  altar.  — The  blessed  clouds  of  incense,  there- 
fore, not  merely  admonish  us,  but  also  obtain  for  us  from  above  the 
necessary  assistance  to  enter  with  a  pure  intention  into  the  Holy  of 
Holies,  to  stand  at  the  altar  and  to  celebrate  the  jMost  Holv  Sacrifice 
with  a  devout  heart.  —  The  fragrant  clouds  of  smoking  incense 
signify,  at  the  same  time,  that  this  Sacrifice,  by  the  power  of  the 
Holy  Ghost,  will  ascend  to  Heaven  as  a  "sweet  odor"  and  be  for  us 
the  source  of  all  spiritual  odors  of  grace. ^  —  Finally,  the  celebrant 
himself,  and  he  alone  as  the  visible  representative  of  the  invisible 
Highpriest,  Jesus  Christ,  receives  by  the  threefold  incensing  the 
veneration  due  to  his  sacred  character. 

The  incensing  at  the  beginning  of  Mass  is  intended  mainly  for 
the  altar, '-^  which  by  the  Heaven-blest  fumes  of  mystic  incense  per- 
vading its  surrounding  atmosphere  is  characterized,  distinguished 
and  honored  as  the  holy  and  venerated  place  of  sacrifice  and  adora- 
tion. —  The  ceremony  of  incensing,  so  solemn,  so  significant  and  so 
edifying,  should  also  move  those  present  to  devout  and  holy  senti- 
ments, and,  as  incense  is  consumed  by  the  heat  of  the  coals,  should 
inspire  them  at  the  same  time  with  the  thought  that  their  life 
should,  amid  the  fire  and  flames  of  love,  like  unto  a  precious  holo- 
caust, be  dedicated  to  the  honor  and  service  of  God. 

36.    The  Introit.  3 

I.  Over  many  of  the  formulas  for  ^lass  we  meet  with  an  in- 
scription which  requires  a  brief  explanation;  it  is  said,  for  example, 
Statio  ad  S.  Pet  rum  =  Station  at  the  Church  of  St.  Peter;  Statio  ad 
S.  Caeciliam  =  Station  ad  St.  Caecilia's.  These  words  indicate  the 
church  wherein,  before  the  exile  of.  the  Popes  at  Avignon,  on  the 
aforesaid  Saint's  day  the  Divine  Sacrifice  w^as  offered  up  after  the 
clergy  and  laity  had  gone  in  solemn  procession  to  the  Station  Church, 
where  the  procession  halted  (statio),  and  the  Divine  Sacrifice  was 
offered.  These  stations  were,  therefore,  a  particular  kind  of  religious 
assembly,  arranged  for  fixed  days  and  certain  churches  of  the  city  of 

1  Domine  sancte  .  .  .  respice  ad  hujus  altaris  tui  holocaustum,  quod  non  igne 
visibili  probetur,  sed  infusuin  sancti  Spiritus  tui  gratia  iu  odoreni  suavitatis  as- 
cendat  et  legitime  se  sumentibus  Eucharistia  medicabilis  fiat  ad  vitamque  proficiat 
setnpiternam  (Pontific.  Roman.  De  ecclesiae  dedicat.  seu  consecrat.). 

2  The  altar,  as  far  as  is  convenient,  is  incensed  all  around,  and  the  rear  of  the 
altar  also  toward  the  six  symmetrically  arranged  candlesticks  (inceusat  altare,  ter 
ducens  thuribulum  aequali  distantia,  proid  distribiiuntiir  candelabra  —  Missal. 
Rom.);  the  candlesticks  are,  therefore,  not  incensed.     Cf.  Lebrun  p.  1,  art.  9. 

3  The  Introit  is  called  in  the  Ambrosian  Rite  ingressa,  in  the  Mozarabic 
offlcium  and  in  the  old  Galilean  praelegere  or  antiphona  ad  praelegeudum.  Ama- 
larius  writes :  Officium  quod  dicitur  iutroitus  Missae,  habet  initium  a  prima  anti- 
phona, quae  dicitur  Introitus,  et  finitur  in  oratione,  quae  a  sacerdote  dicitur  ante 
lectionem  (De  eccles.  offic.  1.  3,  c.  5). 


378  //.   Liturgical  and  Ascetical  Part. 

Rome,  wherein  was  to  be  celebrated  divine  service  in  a  solemn  man- 
ner. ^  The  complete  celebration  of  the  Station  was  threefold  :  the 
assembling  in  a  certain  chnrch,  the  procession  to  the  Station  Church, 
and  the  holding  of  divine  worship  therein.  —  Clergy  and  laity,  in 
the  first  place,  assembled  in  a  church  in  which  the  religious  celebra- 
tion was  opened  by  the  singing  of  Psalms  and  by  a  prayer  of  the 
celebrant.  This  preparatory  assembly  was  called  Collecta.'^  Thence 
they  proceeded  processionally  to  the  Station  Church  :  the  banner  of 
the  Cross  was  carried  at  the  head  of  the  procession,  on  the  way 
Psalms  were  chanted,  and  on  nearing  the  church  the  Litany  of  the 
Saints,  whence  the  processions  received  the  name  of  Litaniae.^  In 
the  Church  of  the  Station  there  was  usually  a  homily  delivered  (by 
the  Pope)  and  the  Holy  Sacrifice  was  celebrated. 

The  Stations  were  often  accompanied  by  the  observance  of 
fasting^  and  of  penitential  practices;  such  penitential  Stations  took 
place  during  Advent  and  Lent,  on  the  Ember  days  and  vigils,  — 
occasionally  also  at  special  times,  when  there  was  question  of  avert- 
ing the  chastisements  and  visitations  of  God,  for  instance,  pestilence, 
famine  and  war.  — There  were  also  held  joyful  Stations,  for  example, 
such  as  fell  on  Sundays  and  feast-days,  or  which  were  instituted  for 
the  annual  commemoration  of  the  more  famous  saints. 


1  Statio  hoc  loco  sumitur  pro  concursu  populi  ad  locum  indictutn^  i.  e.  ad 
ecclesiam,  in  qua  processio  clericorum  consistit  statis  diebus  ad  statas  preces  fa- 
ciendas.  Antiquus  quippe  in  Urbe  ritus  est,  ut  certis  diebus  clerus  Romanus  in 
unam  aliquam  ecclesiam  conveniat  supplicationis  causa,  ubi  sacra  fiunt  aliaque 
divina  officia.  Cleri  Romani  processio  in  illas  stationes  duplex  est,  solemnis  aut 
privata.  Haec  fit,  cum  unusquisque  privatim  in  locum  indictum  se  recipit ;  solem- 
nis vero,  cum  solemni  more,  decantando  litanias  aliasque  preces,  Pontifex  aliique 
omnes  eo  sese  recipiunt.  Processiones  solemnes  praecedit  Collecta,  i.  e.  coadunatio 
clericorum  in  una  ecclesia,  ut  ex  ea,  quasi  agmine  facto,  in  locum  stationis  proce- 
datur  ;  sic  dicta,  quod  in  eo  loco  clerus  cum  populo  colligatur  ad  faciendam  pro- 
cessionem  solemnem.  Et  quia  in  loco,  ubi  fit  Collecta,  oratio  super  populum 
funditur  ante  processionem,  inde  fit,  quod  ejusmodi  orationes  etiam  Collectae 
appellantur,  quoniam  super  Collectam  populi  fiunt,  dum  colligitur,  ut  procedat  de 
una  ecclesia  in  aliam  ad  Stationem  faciendam,  ut  loquitur  Micrologus  in  cap.  3 
(Mabillon,  in  Ordinem  Romanum  commentarius  praevius  V). 

2  Thus,  for  example,  on  Ember  Wednesday :  Feria  IV.  statio  ad  Sanctam 
Mariam  Majorem.  Fit  collecta  ad  Sanctum  Petruni  ad  Vincula  in  Eudoxia  (Ordo 
Roman.  XI,  n.  10). 

3  The  expression  Litaniae  (\ira»'e/a=rogatio,  supplicatio)  originally  designated 
every  prayer  of  supplication,  but  later  on  especially  public  prayers,  in  which  the 
saints  were  invoked  and  which  were  recited  at  processions  (preces,  quibus  invoca- 
tione  Dei  et  vSanctorum  desideratam  nobis  divinae  propitiationis  abundantiam 
eflficacius  impetramus  —  Quarti),  and,  therefore,  also  these  penitential  and  suppli- 
catory prayers  at  processions.  The  simple  invocation  Kyrie  eleison  joined  thereto 
is  also  called  Litania  or  Letania,  for  example,  in  the  Rule  of  St.  Benedict  and 
in  the  Roman  Ordines. 

''  Therefore  statio  is  also  a  designation  for  fasting  ;  dies  statiouum  also  = 
fast-days. 


36.    The  Introit.  379 

Stations  in  the  seven  principal  churches  of  Rome  were  partic- 
ularly frequent;^  for  in  them  were  deposited  the  holy  bodies  of  cele- 
brated martyrs,  and  they  were  large  enough  to  give  admission  to  an 
extraordinary  number  of  the  faithful.  —  Originally  the  Station 
Churches  were  not  definitely  assigned  for  the  particular  days  :  an- 
nouncements were  made  each  time  where  the  next  Station  would 
take  place.  St.  Gregory  the  Great  enhanced  the  solemnity  of  the 
Stations,  limited  them  to  specified  days,  attached  them  permanently 
to  certain  churches,  and  had  them  inscribed  in  the  Sacramentarmm^ 
from  which  they  were  afterward  copied  into  the  Roman  Missal."^  — 
The  present  arrangement  of  the  Stations,  in  its  main  points,  comes 
from  him;  only  a  few  churches  received  their  Station-days  from  the 
Popes  of  a  later  epoch. ^  —  After  the  removal  of  their  place  of  resi- 
dence to  Avignon  (1305,  or  1309)  the  Popes  no  longer  took  part  in 
the  Stations.  With  the  exception  of  the  absence  of  the  Pope,  divine 
worship  is  still  held  in  the  Station  Churches,  and  with  greater  so- 
lemnity; on  the  specified  days,  especially  in  Lent,  large  assemblies 
gather  in  the  Station  Churches,  to  venerate  the  relics  there  exposed 
and  to  gain  the  indulgence  of  the  Stations.  —  The  greater  peniten- 
tial processions  (Litaniae  majores)  on  St.  Mark's  Day  (April  25) 
and  the  minor  penitential  processions  {Litaniae  minores)  made 
through  the  fields  on  the  three  days  before  the  Ascension,  evidently 
resemble  the  ancient  Station  solemnities. 

As  Tertullian  supposes  it  to  be  universally  known,*  the  word 
Statio^  passed  from  the  language  of  the  military  into  that  of  the 

1  They  were  called :  1.  S.  Giovanni  in  Laterano,  2.  S.  Pietro  in  Vaticano, 
3.  S.  Maria  Maggiore,  4.  S.  Paolo  fuori  le  mura,  5.  S.  Lorenzo  fuori  le  mura,  6.  S. 
Croce  in  Gerusalemme,  7.  S.  Sebastiano  fuori  le  mura.  The  Basilica  of  St.  Sebastian 
was  also  originally  a  Station  Church,  but  it  has  not  been  used  as  such  for  several 
centuries,  perhaps  on  account  of  the  great  distance  from  the  city.  (Cf.  P.  Ausserer, 
Pilgerfiihrer  oder  Wegweiser  nach  Rom  S.  42  etc.  —  A.  de  Waal,  Die  Wallfahrt  zu 
den  sieben  Hauptkirchen  Roms  S.  6  etc.) 

2  Litanias,  stationes  et  ecclesiasticum  officium  auxit  (Brev.  Rom,  12.  Mart.). 
Stationes  per  Basilicas  et  Martyrium  Coemeteria  ordinavit :  et  sequebatur  exercitus 
Domini  Gregorium  praeeuntem.  Ductor  coelestis  militiae  arma  spirjtualia  pro- 
ferebat.  —  Cf.  Grisar  S.  J.  in  der  Innsbrucker  Theol.  Zeitschrift  1885,  S.  561  etc. 

3  At  present  there  are  still  111  Station-Devotions  held,  which  are  distributed 
among  87  days  and  44  churches  ;  frequently  in  one  day  several  are  kept  (2 — 3),  and 
the  Stations  recur  often  in  one  and  the  same  church  during  the  course  of  the  year. 

^  Si  statio  de  inilitari  exemplo  nomen  accipit  (nam  et  tnilitia  Dei  sumus), 
utique  nulla  laetitia  sive  tristitia  obveniens  castris,  stationes  militum  rescindit. 
Nam  laetitia  libentius,  tristitia  sollicitius  administrabit  disciplinam  (Tertullian. 
De  Orat.  c.  19). 

*  Statio  =  the  standing,  the  quiet  and  firm  standing  ;  especially  =  the  guard, 
the  watch,  the  watch-guard,  the  field-watch.  —  Statio  primo  et  per  se  significat 
actum  standi  seu  permanendi  ad  certum  tempus  in  locis  sacris  orandi  causa  et 
publicos  conventus  fidelium  ad  orationem.  —  Secundo  minus  proprie  significat  loca 
seu  templa,  in  quibus  statio  habetur.  —  Tertio  significat  orationem  ipsam,  quae  fit 
in  eisdem  locis.  —  Tandem  significat  indulgentiam  ibi  orantibus  concessam 
(Quarti,  De  Procession,  sect.  2,  punct.  14). 


380  II.  Liturgical  and  Ascetical  Part. 

Church:  the  above  mentioned  assemblies  and  practices  of  the  Christ- 
ians were  called  Statio)i€S^  because  they  bore  a  certain  resemblance 
to  the  service  of  the  sentinels.  As  "good  soldiers  of  Jesus  Christ'* 
the  faithful  of  those  ancient  times  wished  to  keep  guard,  so  to  speak, 
in  the  house  of  God,  in  order  to  protect  themselves  against  the 
snares  and  assaults  of  the  infernal  adversary;  and  to  this  end  they 
persevered  in  fasting,  prayer,  reading,  the  recitation  of  the  Psalms 
and  the  celebration  of  the  Eucharist  until  None,  namely,  until  three 
o'clock  in  the  afternoon,  in  holy  recollection  {perstahant) .  In  this 
manner  did  they  confirm  and  strengthen  themselves,  in  order  not  to 
hesitate  and  waver  in  life's  struggles  and  sufferings,  but  to  "put  on 
the  armor  of  God,"  that  is,  "to  take  the  shield  of  faith,  the  helmet 
of  salvation  and  the  sword  of  the  spirit,  which  is  the  word  of  God; 
by  all  prayer  and  supplication,  praying  at  all  times  in  the  spirit, 
and  in  the  same  watching  with  all  instance  and  supplication  for  all 
the  saints —  (Christians)"   (Eph.  6,  ii — 18). 

2.  While  at  all  times  the  unchangeable  prayers  at  the  foot  of 
the  altar  form  the  general  introduction  to  the  whole  celebration  of 
the  Mass,  the  variable  Introit  begins  in  a  special  manner  the  first, 
that  is,  the  principal  changeable  part  of  its  liturgy.  This  part  does 
not  directly  touch  upon  the  Sacrifice,  but  serves  merely  to  prepare 
the  way  for  the  actual  Sacrifice,  by  infusing  into  the  minds  of  those 
present  such  holy  thoughts,  devout  affections  and  good  resolutions, 
as  dispose  them  for  the  worthy  celebration  of  the  Divine  Mysteries. 
Accordingly,  it  consists,  on  the  one  hand,  of  reading  and  instruction 
calculated  to  enliven  and  strengthen  the  faith;  and,  on  the  other 
hand,  of  prayer  and  chant  to  awaken  and  nourish  devotion^:  for 
faith  and  devotion  are,  above  all,  required  to  derive  fruit  from  the 
celebration  of  the  Holy  IMysteries.^  These  prayers.  Psalms  and  read- 
ings of  the  Introit  vary  principally  according  to  the  course  and  char- 
acter of  the  ecclesiastical  year;  for  they  are  intended  to  give  suitable 
expression  to  the  idea  of  the  ecclesiastical  celebration  of  the  day  or 
feast,  which  principally  induces  the  offering  of  the  Holy  Sacrifice 
and  is  intimately  connected  therewith. 

a)  In  its  present  form  the  Introit^  is  a  Psalm  abbreviated  as 
much  as  possible;  for  it  consists  of  psalm- verses  with  a  Gloria  Patri, 
which  (like  entire  Psalms  usually  are)  is  introduced  and  concluded 
with  an  Antiphon.^  —  The  Antiphon  is  generally  taken  from  the 


1  Introitus  laudem  Dei  continet  et  ad  honorem  Altissimi  cum  modulatione 
cantatur^  quatenus  universorum  adstantium  corda  in  Dei  amorem  sanctamque  de- 
votionem  excitentur  et  accendantur,  ac  per  hoc  toti  sequenti  oflEicio  cuui  fervore 
alacri  jucunditate  intersint  (^Dion.  Carthus.  Expos.  Missae  art.  8). 

2  Cf.  in  the  Canon  the  words  :  quorum  tibi  fides  cognita  est  et  nota  devotio. 

3  Introitus  =  entrance,  entering,  introduction  ;  then  =  beginning,  prelude.  — 
Interim  (during  the  prayer  at  the  foot  of  the  altar)  cantatur  Antiphona  ad  Intro- 
itum,  quae  ab  iiitroitu  sacerdotis  ad  altare  hoc  nomen  meruit  habere  (Microlog.  c.  1). 

*  The  word  Introitus  has,  in  addition  to  the  above,  a  still  more  varied  signifi- 
cation in  the  liturgy,     a)  In  the  first  place  and  originally,  it  signifies  the  solemn 


36.   The  Introit,  381 

Psalter,  often  too  from  other  books  of  the  Old  or  New  Testament, 
and  only  in  a  few  instances  is  it  composed  expressly  by  the  Church 
herself.^  The  Antiphon  is,  as  a  rule,  though  not  in  every  case,  fol- 
lowed by  the  beginning  (the  first  verse)  of  a  Psalm. "^  —  During  the 
joyful  Eastertide  generally  two,  occasionally  three,  AUelujas  are 
added  to  the  Antiphon.  In  those  Masses  which  do  not  have  the 
Psalm  Jiidlca,  the  Gloria  Patri  is  omitted  after  the  verse  of  the 
Psalm.  In  the  Gloria  Patri,  this  solemn  praise  of  the  Blessed 
Trinity,  there  resounds  an  air  of  joy;  hence  it  is  omitted  in  the 
Masses  of  Passiontide  and  of  Holy  Week  as  well  as  in  the  Masses 
for  the  dead,  in  order  to  indicate  the  profound  sorrow,  afiliction  and 
grief  of  the  Church. =^ 

The  j\Iass  of  Holy  Saturday  and  the  principal  jNIass  of  the  vigil 
of  Pentecost,  that  is,  the  one  which  is  preceded  by  the  Prophecies 
(with  or  without  the  blessing  of  baptismal  water)  have  no  Introit.^ 
The  reason  of  this  may  be,  that  the  foregoing  chants,  prayers  and 
lessons  were  regarded  as  taking  the  place  of  the  usual  introductory 
Psalm,  and  consequently  a  further  introductory  chant  could  well  be 
omitted.^     On  these  days  the  preliminary  solemnities  constituted  a 


entrance  of  the  celebrant  into  the  church,  the  going  from  the  sacristy  to  the  altar  ; 
b)  derivatively,  the  whole  alternate  chant  of  the  choir,  which  comprises  a  greater 
number  of  Psalm-verses  in  addition  to  an  Antiphon  which  was  chanted  at  the  ent- 
rance of  the  celebrant,  or  c)  at  times  the  Antiphon  alone  appertaining  to  this 
choir-chant,  and  d)  in  a  more  comprehensive  sense,  the  Antiphon  and  Psalm-verse 
together  with  the  Kyrie,  Gloria  and  Collect. 

1  The  Antiphons  taken  from  the  Psalms  are  called  Introitus  regulares,  the 
others  Introitus  irregiUares.     Cfr.  Durand.  1.  4,  c.  5. 

'  In  many,  especially  in  the  newer.  Mass  formulas,  not  the  first,  but  another 
appropriate  Psalm-verse  has  been  selected,  for  example,  in  the  Missa  de  Sacrat. 
Spinea  Corona  D.  N.  I.  Chr.,  de  S.  Ignatio  Conf.,  de  S.  Francisco  de  Hieronymo. 
—  If  the  first  verse  of  a  Psalm  forms  the  Antiphon,  then  the  next  verse  is  added, 
for  instance,  Dominica  XII.  et  XV.  p.  Pent.,  Missa  votiva  pro  infirmis.  —  One  and 
the  same  Antiphon  is  in  different  Masses  often  accompanied  with  different  Psalm- 
verses,  for  example,  the  Antiphon  Gaudeamus  omnes  in  Domino  on  the  feast  of  the 
Assumption  of  the  Blessed  Virgin  Mary  and  on  the  feast  of  All  Saints.  Only  sel- 
dom, for  instance,  in  the  Requiem  Mass  and  on  the  feast  of  St.  Francis  Xavier,  two 
verses  of  the  Psalm  follow  the  Antiphon.     Cfr.  Guyet,  Heortologia  1.  3,  c.  25,  q.  2). 

2  The  hymnus  glorijicationis  essentially  bears  the  impress  of  the  joyous,  and, 
therefore,  as  vox  laetitiae  et  laudis  (Rupert  v.  Deutz)  must  be  partly  or  wholly 
silent  in  the  liturgy  of  the  sorrowful  season.  De  responsoriis  "Gloria  Patri"  sub- 
trahimus  et  apud  quosdam  ad  Missas  quoque  cum  Introitu  officii  non  dicitur  (Rup. 
Tuit.  V,  2). 

■*  The  other  Masses  of  the  vigil  of  Pentecost  have  an  Introit ;  on  the  Easter 
vigil,  on  the  contrary,  the  low  Mass  also  is  without  an  Introit,  in  this  case  such  a 
one  may  be  celebrated  ex  privilegio  only  (S.  R.  C.  22.  Jul.  1848). 

^  Totus  Introitus  fuit  omissus,  ubi  vel  processio  Missam  antecessit  vel  officium 
quodpiam  ante  Missam  fuit  celebratum,  quem  morem  hodiedum  adhuc  in  Vigiliis 
Paschae  et  Pentecostes  observari  conspicimus.  Introitus  enim  ad  id  solum  insti- 
tutus  erat,  ut  populum  occuparet,  dum  Celebrans  veniebat  ad  altare ;  cum  autem 


382  //.   Liturgical  and  Ascetical  Part. 

whole  or  joint  service  with  the  Mass;  hence  the  Ordinance  of  the 
Chnrch  laid  down  that  one  and  the  same  celebrant  should  discharge 
the  entire  function,  namely,  the  Mass  together  with  the  blessings. ^ 

Whilst  the  priest  is  saying  the  first  words  of  the  Introit,  he 
makes  the  sign  of  the  Cross,  because  the  Introit  forms  the  beginning 
of  the  variable  Mass  formula,  that  is,  of  the  particular  day  or  festal 
celebration.'^  —  In  Requiem  Masses  the  celebrant  does  not  make  the 
sign  of  the  Cross  on  himself,  but  over  the  Missal  (super  Uhrum  quasi 
aUquem  henedkens  —  Ruhr.),  at  the  same  time  imploring  from  the 
Lord  eternal  rest  and  perpetual  light  for  the  departed  souls;  this  sign 
of  the  Cross  is,  without  doubt,  not  intended  for  the  book,  but  for  the 
suffering  souls,  that  is,  it  would  indicate  that  the  fulness  of  the  bless- 
ing of  the  Sacrifice  may  fall  to  their  share.  —  The  Introit  is  read  on 
the  Epistle  side  (connt  Epistolae) ^  namely,  on  the  left  side  of  the 
altar, ^  and  with  the  hands  joined  before  the  breast,  to  signify  and  to 
manifest  the  priest's  prayerful  disposition. 

b)  It  yet  remains  for  us  to  specify  and  explain  more  minutely 
the  object  and  meaning  of  the  Introit.  As  it  is  the  introduction  to 
the  celebration  of  the  particular  feast  or  day,  the  Introit  belongs  to 
the  variable  component  parts  of  the  ]\Iass-Rite,  and  is  to  be  con- 
sidered under  the  same  aspect  as  the  Gradual,  Offertory  and  Com- 
munion verse. 

These  four  pieces'*  belong  to  the  chants,  with  which  the  choir, 
in  the  name  of  the  people,  accompany  the  sublime,  divine  tragedy 
of  the  Eucharistic  Sacrifice.  In  their  present  form  they  are  but 
brief  remnants  of  longer  chants,  which  consisted  of  whole  Psalms  or 
of  an  indefinite  number  of  verses  of  the  Psalms,  and  which  were 
rendered  while  the  priest  was  going  to  the  altar  {Ldroitus)  ^  or  after 
the  reading  of  the  Epistle  (Graduale)^  or  while  the  faithful  were 
presenting  their  offerings  (Offertorium),  or  while  they  received  Holy 
Communion  (Communio).     At  the  beginning  of  the  fifth  century 

his  diebus  populus  jam  esset  congregatus,  et  Pontifex  de  fontibus  sive  de  baptisterio 
ad  altare  transiret,  dum  Litaniae  vel  Kyrie  eleison  canerentur,  hinc  illis  finitis 
statim,  "Gloria  in  excelsis"  intonabat  (Krazer  Sect.  IV,  art.  1,  cap.  1,  ?  217). 

1  S.  R.  C.  1.  Sept.  1838. 

2  Therefore,  some  Masses  and  Sundays  also  were  named  after  the  initial  words 
of  their  respective  Introit.  Thus  the  Masses  for  the  dead  are  called  Requiem,  and 
the  Votive  Mass  in  honor  of  the  Blessed  Virgin  Mary  in  Advent  Rorate  ;  the  first 
five  Sundays  of  Lent  Invocavit,  Reminiscere,  Oculi,  Laetare,  Judica,  —  and  the 
first  four  vSundays  after  Easter  Quasimodo,  Misericordias  Domini,  Jubilate,  Cantate 
and  the  sixth  Exaudi. 

3  Since  the  fifteenth  century  the  right  and  left  sides  of  the  altar  have  been 
named  and  considered  with  regard  to  the  Crucifix  placed  in  the  centre,  while  pre- 
viously—from the  standing-place  of  the  celebrant  —  precisely  the  opposite  de- 
nomination was  in  practice.     Cfr.  Benedict.  XIV.  De  Missae  sacrific.  1.  2,  c.  4,  n.  1. 

*  For  those  parts  of  the  Missal  that  are  to  be  sung,  as  well  as  for  the  Antiphons 
and  Responsories  of  the  Breviary,  the  text  of  Itala  (version  of  Scripture),  somewhat 
differing  from  our  Vulgate,  is  used,  because  the  original  and  unalterable  mode  of 
chanting  had  always  been  intimately  connected  with  it. 


S6.    The  Introit.  383 

these  chants  were  already  introduced  into  the  Roman  Church,  but 
not  all  at  the  same  time :  the  Communion  chant  was  probably  the 
most  ancient,  while  the  Introit  Psalm  was  the  latest.^  St.  Gregory 
th^  Great  had  already  abridged  these  choral  chants,  as  may  be  seen 
from  his  Antiphonarium;  they  were  later  on  simplified  still  more, 
such  as  they  are  at  present  to  be  found  in  the  Missal. 

Evidently  these  Psalms,  or  passages  from  the  Psalms,  did  not 
find  their  way  into  each  of  the  Mass  formulas  by  chance  or  by  mere 
fancy,  but  were  inserted  after  judicious  selection.  The  ecclesiastical 
year  with  its  feasts  and  holy  seasons,  or  the  special,  extraordinary 
occasion  or  intention  of  the  ]Mass,  suggested  and  determined  their 
adoption.  —  The  celebration  of  ^lass  is  most  intimately  connected 
and  interwoven  with  the  mystical,  marv'ellously  arranged  cycle  of 
the  holy  year:  Sacrificium  and  Officiiun,  Missal  and  Breviary,  mut- 
ually harmonize  and  complete  each  other,  and  both  together  make 
up  the  entire  and  perfect  liturgical  celebration  of  the  holy  days  and 
seasons.  Like  the  Breviar\'  of  the  priest,  the  formula  of  the  Mass 
is  also  intended  to  impress  and  represent  from  all  sides  the  idea  of 
the  feast  or  the  fundamental  thoughts  of  the  Sundays  and  week 
days. 2  Hence  it  follows  that  the  changeable  chants  of  the  ^lass 
formulas  were  selected  with  a  view  to  the  appropriate  celebration  of 
the  feast  or  day;  this  should  always  be  had  in  mind  as  a  guiding 
principle,  in  ascribing  a  natural,  suitable  and  edifying  liturgical 
relation  and  meaning  to  the  choral  chants  taken  from  Scripture.^ 

What  has  just  been  said   is  especially  applicable  to  the  Introit. 

1  The  introduction  of  Psalm-singing  at  the  beginning  of  Mass  is  ascribed  to 
Pope  Celestine  I.  (422 — 432).  He  ordained  that  for  the  beginning  of  Mass  an  entire 
Psalm  or  at  least  the  greater  part  of  a  Psalm  should  be  sung  "antiphonatim",  that 
is,  alternately  by  two  choirs.  Hie  multa  constituta  fecit  et  constituit,  ut  psalmi 
David  150  ante  sacrificium  psallerentur  antiphonatim  (in  two  choirs)  ab  omnibus, 
quod  ante  non  fiebat,  nisi  tantum  epistola  b.  Pauli  recitabatur  et  sanctum  evange- 
lium  (Lib.  pontif.  ed.  Duch.  I,  230).  Coelestinus  Papa  psalmos  ad  introitum  Missae 
cantari  instituit.  De  quibus  Gregorius  Papa  postea  Antiphonas  (sung  alternately) 
ad  introitum  Missae  modulando  composuit.  Unde  adhuc  primus  versus  ejusdem 
psalmi  ad  introitum  cantatur,  qui  olim  totus  ad  introitum  cantabatur  (Honor. 
Augustod.  Gemma  animae  1.  1,  c.  87).  —  Probst  seeks  to  prove,  that  Gelasius  I. 
(492  to  496)  was  the  first  to  order  the  antiphonal  psalm-chants  as  an  introduction 
to  the  celebration  of  the  Mass  (cf.  Die  abendlandische  Messe  §  36),  —  The  Orda 
Roman.  VII,  n.  2  makes  the  first  mention  of  the  Antiphona  ad  Introitum. 

2  In  addition  to  the  Mass  formulas  found  in  the  Proprium  Missarum  de  tem- 
pore, in  the  Proprium  Missarum  de  Sanctis  and  in  the  Commune  Sanctorum,  that 
is,  besides  the  Masses  celebrated  secundum  ordinem  OflScii,  there  is  still  a  number 
of  Masses  celebrated  extra  ordinem  Officii,  —  namely.  Requiem  and  Votive  Mas- 
ses. In  these  the  contents  of  the  changeable  formula  are  not  regulated  by  the 
course  of  the  ecclesiastical  year,  but  according  to  the  special  intention  for  which 
the  Sacrifice  is  principally  offered. 

^  In  this  all  constraint  and  subtlety  are  to  be  avoided.  In  order  correctly  to 
conceive  and  explain  each  Psalm-verse  in  its  connection  with  the  entire  Mass  for- 
mula, it  will,  in  many  cases,  be  necessary,  or  at  least  to  the  purpose,  to  represent 
to  one's  self  the  contents  of  the  entire  Psalm. 


384  //.  Liturgical  and  Ascetical  Part. 

Throughout  its  contents  it  is  as  full  and  varied  as  the  liturgical  year 
of  the  Church:  joy,  jubilation,  sadness,  sorrow,  lamentation,  hope, 
longing  of  the  soul,  fear,  praise,  thanksgiving,  petition,  deprecation, 
—  in  short,  every  religious  sentiment  with  which  the  soul  should 
be  filled  in  the  course  of  the  ecclesiastical  year,  finds  in  the  Introit 
brief  and  forcible  expression.  The  Introit  "seems  intended  to  be 
the  key-note  to  the  whole  service;  which  being  one  in  its  essence, 
yet  adapts  itself  to  all  our  wants,  wdiether  of  propitiation  or  of 
thanksgiving,  whether  of  evils  to  be  averted  or  of  blessings  to  be 
gained.  Sometimes  this  introductory  verse  is  loud  and  joyous,  — 
Gaudeamus  omnes  in  Domino -,  sometimes  low  and  plaintive, — 
Miserere  milii,  Domine^  qiwniam  trihulor;  in  the  Paschal  solemnity 
the  Alleluia  rings  through  it  all,  like  a  peal  of  cheerful  bells;  in 
Passion-tide,  even  the  Gloria  Patri  is  silent,  and  it  falls  melancholy 
and  dull;  when  a  saint  is  commemorated,  the  nature  of  his  virtues 
and  triumphs  is  at  once  proclaimed;  if  it  be  a  festival  of  Our  Lord, 
the  mystery  which  it  celebrates  is  solemnly  announced"  (Wiseman). 

The  Introit  strikes  the  tone  and  note  proper  for  the  ecclesiastical 
day  and  Alass^:  the  chord  thus  struck  sounds  again  after  shorter  or 
longer  intervals,  —  in  the  Gradual  as  well  as  in  the  Offertory  and 
Communion.  As  the  variable  prayers  and  didactical  readings  also 
harmonize  with  these  pieces  of  chant,  there  pervades  throughout 
the  whole  IMass  a  uniform  fundamental  tone,  namely,  the  idea  of 
the  feast  or  the  thought  of  the  day. 

3.  The  ecclesiastical  year  begins  with  Advent;  the  time  of  the 
expectation  of  salvation,  the  time  of  preparation  for  the  coming  of 
the  Lord  and  His  redemption.  The  redeeming  advent  of  the  Lord 
is  principally  threefold:  His  descent  on  earth  in  the  mystery  of  the 
Incarnation,  His  entrance  into  hearts  by  grace  and  His  return  again 
to  judge  mankind  at  the  end  of  time.  "The  first  Advent  is  humble 
and  hidden,  the  second  is  secret  and  full  of  love,  the  third  will  be 
public  and  full  of  terror.  "^  In  the  liturgy  the  first  advent  of  Christ 
in  His  birth  in  the  stable  of  Bethlehem  is  principally  celebrated;  as 
the  season  of  Advent  advances,  the  sentiments  of  the  Church  go  on 
increasing  in  joy  and  longing,  and  thus  find  their  corresponding  ex- 
pression in  the  Introit  of  the  four  Sunday  Masses. 

On  the  First  Sunday  of  Advent  the  Church  prays: 


1  Iiitroitus  Missae  cum  magna  devotione  cautandus  est  sive  legendus,  et  ipsa 
cordis  affectio  ad  Deum  soUicite  dirigenda.  Kt  quia  dispersio  cordis  ad  alia  devo- 
tionem  banc  tollit,  propterea  sacerdos,  antequam  Missam  iuchoat,  debet  Introitum 
legendum  praescire,  et  dicenda  atque  agenda  in  promptu  praenoscere,  ue  talia 
quaerendo  distractionem  et  indevotionem  incurrat  (Dion.  Cartbus.  1.  c.)- 

2  Primus  adventus  fuit  occultus  etbumilis;  secundus  est  secretus  et  amabilis; 
tertius  erit  manifestus  et  terribilis.  In  prinio  euim  venit  ad  nos,  ut  in  secundo 
veniret  in  nos  ;  in  secundo  venit  in  nos,  ne  in  tertio  veniret  contra  nos.  In  prime 
adventu  fecit  misericordiam  ;  in  secundo  dat  gratiam  ;  in  tertio  dabit  gloriam 
(Petr,  Blesens.  vSerm.  3  de  Adventu  Domini), 


36.    The  Introit. 


385 


Ps.  24. — Ad  te  levavi  animam 
meam;  Deus  meus,  in  te  confido, 
non  erubescam;  neque  irrideant 
me  inimici  mei :  etenim  universi, 
qui  te  exspectant,  non  confun- 
dentur. 

Ps.  ib.  —  Vias  tuas,  Domine, 
demonstra  mibi:  et  semitas  tuas 
edoce  me. 

V.  Gloria  Patri. 


To  Thee  have  I  lifted  up  my 
soul;  in  Thee,  O  my  God,  I  put 
my  trust:  let  me  not  be  ashamed. 
Neither  let  mine  enemies  laugh 
at  me:  for  none  of  them  that  wait 
on  Thee  shall  be  confounded. 

Show,  O  Ivord,  Thy  ways  to 
me,  and  teach  me  Thy  paths. 

Glory  be  to  the  Father. 


On  this  Sunday  the  Gospel  reminds  us  of  the  end  of  the  world, 
of  the  coming  of  the  Judge  of  the  World  in  all  majesty;  hence  we 
raise  our  hearts  and  minds  above  the  perishable  things  of  this  world 
and  look  up  to  God,  our  last  end,  and  to  Christ,  "the  eternal  light 
of  the  faithful"  (aeterna  lux  credentiiim) .  P'ull  of  confidence  in 
God,  we  implore  His  assistance  and  protection  against  all  the  adver- 
saries of  salvation,  His  direction  and  guidance  likewise  to  walk  in 
the  way  of  virtue  and  in  the  path  of  perfection,  so  that  we  may  be 
able  hopefully  to  look  forward  to  the  advent  of  the  Judge  of  the 
World. 

On  the  Second  Sunday  of  Advent : 


Is.  30.  —  Populus  Sion:  ecce 
Dominus  veniet  ad  salvandum 
gentes:  et  auditam  faciet  Domi- 
nus gloriam  vocis  suae  in  laetitia 
cordis  vestri. 

Ps.  79.  —  Qui  regis  Israel, 
intende:  qui  deducis,  velutovem, 
Joseph. 

V.  Gloria  Patri. 


People  of  Sion,  behold  the 
Lord  will  come  to  save  the  Gen- 
tiles: and  the  Lord  will  make  the 
glory  of  His  voice  heard  to  the 
joy  of  your  hearts. 

Give  ear,  O  Thou  that  rulest 
Israel:  Thou  that  leadest  Joseph 
like  a  sheep. 


Glory  be  to  the  Father. 

Joy  increases  with  the  promise  made  that  the  Lord  Himself  will 
come  to  redeem  us.  As  the  Good  Shepherd  He  will  come  upon 
earth  to  seek  and  to  save  the  lost  sheep :  "I  will  feed  my  sheep"  — 
thus  He  says  —  "and  I  will  cause  them  to  lie  down.  I  will  seek 
that  which  was  lost;  and  that  which  was  driven  away,  I  will  bring 
back  again;  I  will  strengthen  that  which  was  weak"  (Ezech.  34, 
15 — 16).  This  utterance  of  the  Good  Shepherd  so  full  of  sweetness 
and  power  ought  to  console,  encourage  and  rejoice  our  poor  hearts. 

On  the  Third  Sunday  of  Advent : 


Phil.  4.  — Gaudete  in  Domino 
semper :  iterum  dico,  gaudete. 
Modestia  vestra  nota  sit  omnibus 
hominibus:  Dominus  enim  prope 
est.  Nihil  solliciti  sitis,  sed  in 
omni  oratione  petitiones  vestrae 
innotescant  apud  Deum. 
24 


Rejoice  in  the  Lord  always; 
again,  I  say,  rejoice.  Let  your 
modesty  be  known  to  all  men  : 
the  Lord  is  nigh.  Be  nothing 
solicitous  :  but  in  everything  by 
prayer  and  supplication  with 
thanksgiving  let  your  petitions 
be  made  known  to  God. 


386 


//.  Liturgical  and  Ascetical  Part. 


Ps.  84. — Benedixisti,  Domine, 
terrain  tuani  :  avertisti  captivi- 
tatem  Jacob. 

V.  Gloria  Patri. 


O  Lord,  Thou  hast  blest  Thy 
land;  Thou  hast  turned  away  the 
_  captivity  of  Jacob. 

Glory  be  to  the  Father. 


The  heart  quickens  and  pulsates  more  joyfully  now  that  "the 
Lord  is  already  so  near"  {Prope  est  jam  I)oininus)\  consoled  and 
filled  with  confidence,  we  may  cast  all  our  cares  and  troubles  on  the 
Lord,  since  He  watches  over  us  with  a  paternal  love,  shielding  and 
defending  us.  He  will  come  to  break  the  chains  of  sin  and  of  the 
passions,  and  to  impart  to  us  the  blessing  of  redemption. 

Finally,  the  Introit  for  the  Fourth  Sunday  of  Advent  runs  thus: 


Is.  45.  —  Rorate  coeli  desuper, 
et  nubes  pluant  justum:  aperia- 
tur  terra  et  germinet  Salvatorem. 

Ps.  18.  —  Coeli  enarrant  glo- 
riam  Dei  et  opera  manuum  ejus 
annuntiat  firmamentum. 


Drop  down  dew,  ye  heavens, 
from  above  and  let  the  clouds 
rain  the  just :  let  the  earth  be 
opened  and  bud  forth  a  Saviour. 

The  heavens  show  forth  the 
glory  of  God  and  the  firmament 
declareth  the  works  of  His  hands. 

V.  Gloria  Patri.  Glory  be  to  the  Father. 

The  longing  for  the  Saviour,  who  is  to  come,  reaches  the  high- 
est point :  in  the  words  of  the  Prophet  the  Church  addresses  her 
Advent  cry  to  Heaven  and  earth,  that  they  give  unto -us  the  Promised 
Redeemer.  Soon  "He  shall  come  down  like  rain  upon  the  fleece 
and  as  showers  falling  gently  upon  the. earth"  (Ps.  71,  6).  Like 
unto  a  wonderfully  refreshing  rain,  descending  on  and  watering  a 
burnt  up  land,  will  the  Lord  by  His  word  and  by  the  graces  of  His 
redemption  raise  up  and  make  happy  the  weary,  wounded  hearts. 
Like  "the  flower  of  the  field  and  the  lily  of  the  valley,"  He  will  bud 
forth  from  the  earth,  that  is.  He  will  come  forth  from  Mary's  vir- 
ginal pure  womb.  The  work  of  the  Incarnation  reflects  the  perfec- 
tion and  the  glory  of  God  a  thousand  times  more  resplendently  than 
does  the  firmament  with  its  innumerable  starry  worlds. 

On  the  Viiril  of  Christmas  the  Church  announces  to  us  : 


Ex.  16.  —  Hodie  scietis,  quia 
veniet  Dominus,  et  salvabit  nos: 
et  mane  videbitis  gloriam  ejus. 

Ps.  23.  —  Domini  est  terra,  et 
plenitudo  ejus:  orbis  terrarum  et 
universi,  qui  habitant  in  eo. 

V.  Gloria  Patri. 


This  day  you  shall  know,  that 
the  Lord  will  come,  and  save  us: 
and  in  the  morning  you  shall  see 
His  glory. 

The  earth  is  the  Lord's,  and 
the  fulness  thereof:  the  world  and 
all  that  dwell  therein. 

Glory  be  to  the  Father. 
In  these  words  ^  does  the  Church  proclaim  the  early  appearance 


'  The  biblical  text  (Exodus  16,  6 — 7)  is  as  follows:  Vespere  scietis,  quod  Do- 
minus eduxerit  vos  de  terra  Ae^ypti,  et  mane  videbitis  f^loriam  Domini.  —  Thus 
Moses  and  Aaron  announced  to  the  people  of  Israel  the  downpour  of  Manna.  The 
Church  now  freely  employs  this  passaj^e  of  the  Bible  to  announce  to  us  the  true 
Manna  and  Bread  of  Anj^els,  that  is,  the  vSon  of  God  become  man. 


36.    The  Introit.  387 

of  the  Saviour  So  ardently  longed  for.     He  comes  under  the  form  of 
a  poor  babe,  although  He  is  the  Lord  and  Owner  of  the  universe. 

Regard  for  the  newly  baptized  converts  had  the  greatest  in- 
fluence on  the  contents  of  the  liturgy  for  the  Easter  Week.^  The 
Resurrection  of  the  Lord  is  a  figure  of  the  spiritual  resurrection  of 
the  soul  from  death  and  from  the  grave  of  sin  to  the  glory  of  the 
new  life  of  grace.  Now  while  the  Introit  of  the  feast  of  Easter 
places  the  glory  and  the  beauty  of  the  Risen  Saviour  before  our  eyes, 
the  Introits  of  Easter  Week  present  in  picturesque  language  to  the 
contemplation  of  the  soul  the  blessed  effects  and  graces  of  holy  bap- 
tism. This  celebration  is  included  on  Low  Sunday,  the  Introit  of 
which  is  as  follows : 


I  Petr.  2.  —  Quasi  modo  ge- 
niti  infantes,  alleluja:  rationa- 
biles,  sine  dolo  lac  concupiscite. 
Alleluja,  alleluja,  alleluja. 

Ps.  8o.  —  Exsultate  Deo  adju- 


As  new  born  babes,  Alleluja, 
desire  the  rational  milk  without 
guile.  Alleluja,  Alleluja,  Alle- 
luja. 

Rejoice  to  God  our  helper:  sing 


tori   nostro:  jubilate  Deo  Jacob,      aloud  to  the  God  of  Jacob. 


V.  Gloria  Patri. 


Glorv  be  to  the  Father. 


The  above  admonition  of  the  Prince  of  the  Apostles  applies  not 
only  to  the  newdy  baptized,  the  first  Communicants,  and  the  newly 
converted,  but  in  general  to  all  Christians  who  have  been  regenerated 
by  the  holy  Sacrament  of  Baptism,  and  who  must  become  as  children 
in  order  to  enter  into  the  kingdom  of  heaven.  Christians  should 
become  children  in  a  spiritual  manner,  that  is,  be  full  of  innocence, 
simplicity,  guilelessness,  purity,  docility,  humility 'and  ^obedience. 
That  they  may  grow  in  all  Christian  knowledge,  virtue  and  perfec- 
tion, they  must  have  conceived  a  lively  and  earnest  desire  for  the 
"spiritual  and  pure  milk,"-  namely,  for  the  pure,  healthy  and 
sweet  nourishment  of  the  spirit,  which  the  Church  offers  to  them  in 
the  treasures  of  her  truth  and  grace.  For  the  bestowal  of  such  bless- 
ings we  should  rejoice  and  give  thanks  to  God. 

The  Introit  for  the  Feast  of  the  Immaculate  Conception  runs 
thus  : 


Is.  6i.  —  Gaudens  gaudebo  in 
Domino,  et  exsultavit  anima  mea 
in  Deo  meo:  quia  induit  me  ves- 
timentis  salutis :  et  indumento 
justitiae  circumdedit  me,  quasi 
sponsam  ornatam  monilibus  suis. 


I  will  greatly  rejoice  in  the 
Lord,  and  my  soul  shall  be  joyful 
in  my  God:  for  He  hath  clothed 
me  wnth  the  garments  of  salva- 
tion: and  with  the  robe  of  justice 
He  hath  covered  me  as  a  bride 
adorned  with  her  jewels. 


1  Baptisrnalia  celebrantur  oflScia  (Durand.  Ration.  1.  4,  c.  94). 

2  In  the  West  for  centuries  it  was  the  custom  to  present  to  the  newly  baptized 
a  mixture  of  milk  and  honey  to  drink  (mellis  et  lactis  societas  —  Tertull.  adv. 
Marc.  1.  1,  c.  15),  to  indicate  thereby  the  spiritual  infancy  Cad  infantiae  significa- 
tionem  —  Hieron.)  obtained  by  their  regeneration,  and  to  express,  that  by  baptism 
they  were  introduced  into  the  true  "laud  flowing  with  milk  and  honey,"  that  is, 
into  the  Catholic  Church.     (Cf.  the  Introit  in  fer.  II.  p.  Pascha). 


388 


//.   Liturgical  and  Ascetical  Part. 


Ps.  29. — Exaltabo  te,  Doiniiie, 
quoniam  suscepisti  me:  nee  de- 
lectasti  inimicos  meos  super  me. 


I  will  extol  Thee,  O  Lord,  for 
Thou  hast  upheld  me:  and  hast 
not  made  mine  enemies  to  rejoice 
over  me. 


V.  Gloria  Patri.  Glory  be  to  the  Father. 

These  verses  make  up  a  hymn  of  thanksgiving,  of  praise,  of 
triumph  in  the  mouth  of  ]\Iary,  the  Immaculate  Virgin  and  Mother 
of  God.  As  the  Immaculate  One  conceived  without  sin,  she  was 
enriched  with  the  fulness  of  gifts,  graces  and  virtues.  In  the  first 
moment  of  her  existence  she  found  favor  with  the  Lord,  who  en- 
dowed her  with  power  to  crush  the  head  of  the  infernal  serpent,  and 
to  gain  a  complete  victory  over  the  prince  of  darkness. 

On  the  Feast  of  Holy  Confessors  the  Church  sings  at  the  Introit: 


Ps.  61. — Justus  ut  palma  flore- 
bit,  sicut  cedrus  Libani  multipli- 
cabitur:  plantatus  in  domo  Do- 
mini, in  atriis  domus  Dei  nostri. 


The  just  shall  flourish  like  the 
palm,  like  the  cedar  of  Libanus 
he  shall  be  multiplied;  having 
been  planted  in  the  house  of  the 
Lord,  in  the  courts  of  the  house 
of  our  God. 

It  is  good  to  give  praise  to  the 
Lord:  and  to  sing  to  Thy  name, 
O  Most  High! 

Glory  be  to  the  Father. 


Ps.  ib.  —  Bonum  est  confiteri 
Domino:  et  psallere  nomini  tuo, 
Altissime. 

V.  Gloria  Patri. 

This  Antiphon  depicts  in  an  excellent  manner  the  life  of  the 
just  on  earth,  as  full  of  graces  and  virtues,  and  their  imperishable 
glory  in  heaven.  The  palm,  as  the  queen  of  trees,  presents  in  its 
majestic  height,  widespreading  branches  and  evergreen  foliage  an 
admirable  figure  of  the  holy  life  of  the  just  man,  elevated  in  spirit 
above  all  that  is  grovelling  and  low,  ever  rejoicing  in  the  sunshine 
of  eternal  truth,  and  constantly  tending  upward  from  the  perishable 
to  the  imperishable,  from  earth  to  heaven. — The  other  simile  of  the 
cedar,  which  with  its  massive,  apparently  indestructible  and  fragrant 
growth  towers  aloft,  the  pride  of  Mount  Libanus,  completes  the 
comparison  in  a  charming  and  lovely  manner  by  the  traits  of  its 
strength,  and  of  its  durability.  God's  saints,  planted  by  the  Heav- 
enly Feather  within  the  "portals  of  the  house  of  God,"  that  is,  in  the 
well- watered  garden  of  the  Church,  grow  and  strive  heavenward  in 
the  sunshine  of  peace  as  well  as  amid  the  storms  of  temptation, 
where  "in  the  house  of  God,"  that  is,  in  the  kingdom  of  undisturbed 
splendor  and  glory,  they  flourish  ever  green  and  blossom  eternally.^ 
Tlierefore,  it  is  our  pleasant  and  wholesome  duty  gratefully  to  praise 
and  magnify  the  Most  High,  who  is  so  wonderful  in  His  saints. 

Requiem  Masses  have  the  following  Introit : 


Requiem  aeternam  dona  eis, 
Domine:  et  lux  perpetua  luceat 
eis. 


Grant  them  eternal  rest,0  Lord, 
aud  let  perpetual  light  shine  upon 
them. 


^    Cf.  Reischl  zu  Psalm  91.  —  Eberhard,  Kauzelvortrage  II,  449. 


S7.   The   Kyrie.  389 


Ps.  64.  —  Te  decet  liymnus 
Deus  in  Sion,  et  tibi  reddetur 
votum  ill  Jerusalem:  exaudi  ora- 
tionem  meam,  ad  te  omnis  caro 
veniet. 

Requiem  aeternam.  .  . 


A  hymn  becometli  Thee,  O 
God,  in  Sion;  and  a  vow  shall  be 
paid  to  Thee  in  Jerusalem.  O 
hear  my  prayer;  all  flesh  shall 
come  to  Thee. 

Grant  them  eternal  rest.  .  . 


The  principal  object  of  the  Requiem  Mass  is  to  implore  for  the 
suffering  souls  eternal  rest  and  perpetual  light,  that  is,  rest  in  the 
bosom  of  God  and  the  light  of  heavenly  glory.  —  On  the  lips  of  the 
suffering  souls  in  purgatory,  this  verse  of  the  Psalm  expresses  their 
longing  to  be  allowed  admission  to  sing  to  the  Lord  in  the  heavenly 
Sion  the  blessed  hymn  of  praise  and  thanksgiving,  and  there  to  be 
enabled  perfectly  to  fulfil  their  vow  to  God,  the  first  and  irrevocable 
vow  made,  the  baptismal  vow  {votum).  They  made  this  vow  al- 
ready at  the  beginning  of  their  earthly  pilgrimage;  but  they  shall 
fulfil  it  perfectly  only  in  their  true  home,  in  the  heavenly  Jerusalem, 
in  God's  city  of  the  perfect  and  the  glorified.  The  supplication  for 
entrance  into  the  kingdom  of  eternal  peace,  the  Lord  will  grant  so 
much  the  sooner,  since  "all  flesh",  that  is,  the  whole  human  family, 
"is  to  come  to  Him";  for  it  is  His  will  that  all  men  attain  salvation 
and  reach  heaven. 

37.     The  Kyrie.  1 

•i.  After  the  Introit  the  priest  returns  to  the  middle  of  the 
altar^  and  recites  the  Kyrie  eleison^  (=  Domine  miserere,  "Lord, 
have  mercy"),  that  is,  alternately  with  the  acolyte  he  nine  times 
addresses  fervent  petitions  for  mercy  to  the  triune  God.  The  Kyrie 
is  a  cry  for  help  of  touching  humility  and  simplicity,  one  proceeding 
naturally  and  directly  from  the  heart,  that  is  in  want,  suffering  and 
distress;  hence  we  come  across  it  in  many  parts  of  the  Old  and  the 
New  Testaments,  and  formerly  it  resounded  thousands  of  times 
from  the  mouths  of  the  people  supplicating  God  in  penitential  pro- 
cession. —  The  Kyrie  chant  was  sung  originally  in  Rome  by  the 
clergy  and  people,  later  on  by  two  choirs  that  repeated  it  alternately 
until  the  celebrant  gave  the  sign  to  cease. ^     The  custom  of  invoking 

1  The  Kyrie  must  be  recited  by  the  priest  at  all  Masses  without  exception  — 
hence  also  on  Holy  Saturday. 

2  Very  appropriately  this  prayer  of  supplication  is  said  before  the  image  of  the 
Crucified,  while  in  former  times  it  was  recited  on  the  Epistle  side  (as  is  still  ob- 
served at  the  solemn  High  Mass). 

3  This  cry  is  derived  from  the  Greek,  where  it  is  as  follows:  KiJpte  iX^rjo-op.  The 
latter  word  is  the  imperative  of  the  aorist  of  iXe^co  =  niisereor,  and  in  the  Latin 
Church  language  it  is  read  eleison;  for  the  Church  favors  Itacism,  that  is,  she  pro- 
nounces t]  as  i  (for  example,  napd/cXi^ros  =  Paraclitus).  Besides,  as  it  is  read  ac- 
cording to  the  Greek  accent,  the  i  is  short  and  the  word  e-le-i-son  has  four,  not 
three  syllables.  The  mode  of  writing  eleyson  is  incorrect.  (Cfr.  Stadler,  Ordo  di- 
vini  officii,  P.  II,  cap.  1,  sect.  2,  §  105.; 

^  The  Kyrie  chant  is,  of  course,  differently  arranged  in  all  the  liturgies  of  the 
East  and  West.     As  the  Second  Council  of  Vaison  (529)  says,  it  was  at  that  time  the 


390  //.    Liturgical  and  Ascetical  Part. 

the  Divine  Mercy  nine  consecutive  times  in  the  Roman  liturgy  has 
been  practised  and  prescribed  since  the  eleventh  century. 

2.  The  frequent  repetition  of  the  Kyrie  denotes  in  general  the 
ardor,  perseverance  and  importunity  with  which,  impelled  by  the 
consciousness  of  our  sinfulness  and  unworthiness,  we  implore  mercy 
and  assistance;  then  there  is  also  therein  a  still  higher,  mystical  and 
hidden  meaning;  wherefore  the  number  three  is  thrice  repeated. 
The  three  Divine  Persons  are  separately  and  consecutively  invoked: 
first,  the  Father  by  the  Kf/rie  eleison;  then,  the  Son  by  the  Christe 
eleiso)i ;  and,  finally,  the  Holy  Ghost  by  the  Kyrie  eleison.  The 
invocation  of  each  of  the  Divine  Persons  is  repeated  exactly  three 
times,  to  signify  that  with  each  of  the  Divine  Persons  the  two  others 
are  at  least  virtually  invoked,^  since  by  the  fact  of  their  mystical 
indwelling  in  one  another  (circiiminsessio,  vepLXioprjaLs)  all  three  of  the 
Divine  Persons  are  and  live  eternally  in  one  another. ^  Other  mean- 
ings, founded  rather  in  devotion  than  otherwise,  have  still  been 
given  to  this  ninefold  cry  for  mercy;  thus,  for  instance,  the  ninefold 
signification  of  the  Kyrie  is  devoutly  thought  to  refer  to  the  nine 
kinds  of  sins  and  wants,  or  it  has  been  said  that  thereby  we  express 
our  desire  of  union  with  the  nine  choirs  of  angels.^ 


universal  custom  to  recite  the  Kyrie  at  Holy  Mass  freqiientius  cum  grandi  affectu 
et  compuuctione.  —  St.  Gregory  the  Great  writes  to  Bishop  John  of  Syracuse  con- 
cerning the  divergence  existing  in  his  time  in  regard  to  the  Kyrie  chant  iij  the 
Roman  and  Greek  Churches :  **The  Greeks  recite  the  'Kyrie  eleison'  all  together, 
but  with  us  the  clerics  say  it,  while  the  people  answer ;  we  also  recite  'Christe 
eleison'  as  often,  which  the  Greeks  do  not."  (Cfr.  Bona,  Rer.  liturg.  1.  2,  c.  4, 
§  1.)  —  In  the  Ambrosian  Liturgy  the  priest  alone  recites  the  Kyrie  eleison  three 
times,  and  that  at  three  stated  intervals  (namely,  after  the  Gloria,  after  the  Gospel 
and  after  the  Communion). —  Formerly  the  Kyrie  was  omitted  at  Rome  in  the  Mass 
itself,  if  it  had  immediately  before  been  said  in  the  Litany.  Thus  it  was  still  prac- 
tised in  the  twelfth  century.  Kyrie  non  dicitur  propter  Litaniam  processionis,  ubi 
dictum  est  Kyrie  COrd.  Roman.  XI,  n.  63). 

1  Quoniam  unus  est  Patris  et  Filii  Spiritus,  necesse  est  ut  dum  invocatur 
Pater  aut  Filius,  in  Patre  et  Filio  etiam  ille  qui  unus  est  utriusque  Spiritus  iuvo- 
cetur  (S.  Fulgent.  Contra  Fabian,  fragm.  31). 

2  Secunda  pars  praeparationis  continet  commemorationem  praeseutis  miseriae, 
dum  misericordia  petitur,  dicendo:  "Kyrie  eleison",  terquidem  pro  persona  Patris; 
ter  autem  pro  persona  Filii,  cum  dicitur :  "Christe  eleison",  et  ter  pro  persona 
Spiritus  sancti,  cumsubditur:  "Kyrie  eleison",  contra  triplicem  miseriam  iguo- 
rantiae,  culpae  et  poenae,  vel  ad  sig?iijicandum,  quod  onifies  personae  siint  in  se 
invicetn  (vS.  Thom.  3,  q.  83,  a.  4). 

^'  Singulis  in  Trinitate  personis  ternam  miseriam,  nimirum  culpae,  poenae  et 
defectus  bonorum  spiritualium  exponimus,  ut  oculis  misericordiae  suae  nos  respi- 
cientes  auferre  dignentur  a  nobis  miseriam  culpae  indulgendo,  miseriam  poenae 
auferendo  afBictiones,  miseriam  defectus  donaudo  spiritualia,  quibus  uiaxime  in- 
digemus;  atque  ita  ss.  Trinitatis  misericordia  uovem  choris  Angelorum  aliquando 
consociemur.  Ut  autem  attentius  et  devotius  haec  verba  proferamus,  expedit  spe- 
ciatini  meniinisse  culparum  nostrarum  in  prima  harum  vocuni  recitatione,  poeua- 
rum  et  afllictionum  in  secunda,  ac  defectum  in  tertia  (Van  der  Burg,  Brevis 
elucidatio  totius  Missae  cap.  2,  §  4). 


37.   The  Kyrie,  391 

3.  The  Kyrie  is  the  only  short  prayer  in  IMass  rite  in  Greek 
that  is  now  retained.  The  principal  reason  for  this  may  be  that 
the  common  supplication  of  the  people  to  God  for  help  passed  already 
in  the  earliest  times  from  the  Eastern  into  the  Western  Church,  in 
which  on  account  of  its  frequent  use  the  Kyrie  became  universally 
known  and  loved;  hence  the  reason  why  this  ancient  and  venerable 
form  of  supplication  was  not  translated  into  Latin.  In  addition  to 
the  Greek  Kyrie,  the  Hebrew  expressions  Amen,  Alleluia,  Sahaoth, 
HosmDia  appear  in  the  Latin  Mass  prayers,  and  thus  in  the  celebra- 
tion of  the  unbloody  Sacrifice  are  found  still  united  those  three  lan- 
guages which  proclaimed  to  the  world  in  the  glorious  title  on  the 
Cross  Jesus  Christ's  Kingdom,  sovereignty  of  grace  and  dignity 
(John  19,   19).^ 

The  Kyrie,  as  an  exjDression  of  our  wants,  is  never  omitted  in 
the  celebration  of  Mass,  and  has  a  very  appropriate  place  in  its  rite; 
whilst,  on  the  one  hand,  it  follows  the  Introit  quite  naturally,  it 
forms,  on  the  other  hand,  a  suitable  preparation  for  the  Collect,  or 
for  the  Gloria.  The  Introit  expresses  —  sometimes  in  a  vein  of  joy 
and  praise,  again  in  a  strain  of  tender  pity,  wailing  or  humble  sup- 
plication —  such  thoughts  and  sentiments  as  should  principally 
occupy  the  soul  at  the  daily  celebration  of  ]\Iass,  that  is,  it  serves  as 
an  introduction  to  the  special  feast  or  day.  At  the  remembrance  of 
this  celebration  we  are  so  overpowered  by  the  conviction  of  our  own 
nn worthiness,  weakness  and  indigence,  that  our  heart  is  involun- 
tarily compelled  to  break  out  into  the  oft-repeated  supplications  of 
the  Kyrie,  since  God's  mercy  alone  can  make  us  worthy  of  cele- 
brating the  holy  mysteries  and  days  in  a  proper  manner. 

The  special  celebration  of  the  day  opened  with  the  Introit  gives 
lis  then  an  opportunity  at  once  to  present  our  particular  intentions 
and  petitions  to  the  Lord:  here  the  Kyrie  is  best  adapted  to  place 
the  soul  in  suitable  dispositions  for  prayer  and  to  prepare  it  for  the 
reception  of  the  divine  gifts."-  Humility,  confidence  and  desire  con- 
stitute the  key  to  the  treasur}^  to  the  riches  of  divine  mercy.  Now 
precisely  in  the  repeated  cry  of  the  Kyrie  is  expressed  the  humble 
acknowledgment  of  one's  own  misery,  as  well  as  one's  firm  confidence 
in  the  divine  mercy  and  ardent  desire  for  divine  help.  It,  therefore, 
disposes  us  for  the  recitation  of  the  collects  that  follow  it,  that  is,  for 
the  prayer  of  petition  coming  from  the  consciousness  of  our  own 

1  Ecclesia  latina  merito  et  satis  convenienter  retinet  voces  aliquas,  turn  grae- 
cas,  turn  hebraicas,  eisque  utitur  in  Missa,  in  Officio,  in  Litaniis  etc.,  praesertim 
Kyrie  eleiso?iy  i.  e.  Domine  miserere.  Prirno  quia  habent  peculiarem  quandam 
emphasim,  et  ob  frequentem  usum  aeque  intelliguntur  ac  voces  latinae.  Seciuido 
retinentur  ob  venerationem  antiquitatis.  Tertio  ad  indicandam  Ecclesiae  catholicae 
unitatem,  praesertim  ex  populis  hebraeis,  latinis  etgraecis,  quorum  omnium  litteris 
conscriptus  fuit  titulus  crucis  Christi  (Quarti,  De  Litaniis  Sanctorum,  s.  1,  pet.  6). 

2  Ideo  et  Kyrie  eleison  cantatur,  ut  subsequens  oratio  sacerdotis  exaudiatur 
(Honor.  Augustod.  Gemma  animae,  1.  1,  c.  92.  —  Cfr.  Amalar.  De  eccles.  offic. 
1.  3,  c.  6). 


392  //.  Liturgical  and  Ascetical  Part, 

need  and  based  upon  the  infinite  mercy  of  God.  "By  considering  our 
own  wretchedness,  we  are  taught  to  pray  for  what  we  need;  by  the 
meditating  on  the  Divine  Mercy  we  are  admonished  with  what  fer- 
vent desires  we  should  present  our  petitions.  On  these  two  wings 
—  the  misery  of  man  and  tlie  mercy  of  our  Divine  Redeemer  — 
prayer  ascends  heavenwards."  —  With  humility  and  confidence, 
therefore,  we  should  repeat  the  Kyrie^  and  in  this  disposition  "go 
to  the  throne  of  grace,  that  we  may  obtain  mercy  and  find  grace  in 
seasonable  aid"  (Heb.  4,  16).^ 

The  Kyrie  is,  moreover,  a  fitting  preface  to  the  Gloria;  filled 
with  joy  and  gratitude  at  the  very  thought  of  the  graces  and  favors 
of  our  merciful  God,  we  are  impelled  to  bless  His  holy  name.  "The 
Kyrie  eleison^  —  that  cry  for  mercy  which  is  to  be  found  in  every 
liturgy  of  East  and  West,  —  seems  introduced  as  if  to  give  grander 
effect  to  the  outburst  of  joy  and  praise  which  succeeds  it  in  the 
Gloria  in  excelsis ;  it  is  a  deepening  of  our  humiliation,  that  our 
triumph  may  be  the  better  felt"  (Wiseman). 

4.  As  long  as  we  children  of  Eve  are  constrained  to  remain 
in  this  vale  of  tears  weeping  and  mourning,  in  exile  and  misery  (in 
exsilio)y  no  prayer  is  so  necessary,  none  so  befitting  our  condition  as 
the  Kyrie^  this  heartfelt  appeal,  this  humble  cry  for  mercy  to  the 
triune  God,^  who  is  compassionate  and  merciful,  long  suffering  and 

^  In  omni  Dei  obsequio,  praesertim  in  oratione  et  laude  divina,  duo  nobis 
consideranda  incumbunt,  videlicet  Dei  misericordia  et  nostra  -rniseria.  Intelligo 
autem  pro  misericordia  Dei  omnia,  quae  ad  bonitatem  ejus  respiciunt,  scilicet 
caritatem  ejus  et  liberalitatem  et  patientiam  super  nos.  Per  nostram  vero  miseriam 
universa  intellego,  quae  nostram  imperfectionem,  culpam  et  fragilitatem  concer- 
nunt.  Haec  igitur  intente  nobis  pensanda  sunt,  quatenus  ex  contemplatione 
divinae  bonitatis  atque  clementiae  respiremus  et  cum  fiducia  ad  throuum  gratiae 
accedamus,  in  plenitudine  fidei,  certissime  agnoscentes,  quia  quidquid  oraverimus 
Patrem  in  nomine  Filii,  dabitur  nobis,  si  tamen  perseveranter  infatigabiliterque 
pulsemus.  Dici  non  valet,  quantum  omnipotenti  Deo  perseverans  ac  fiducialis 
oratio  placeat.  Ex  consideratione  vero  nostrae  miseriae  humiliemur  et  displicea- 
mus  nobis  vilesque  simus  in  oculis  nostris.  .  .  Sic  ergo  sacrosancta  Ecclesia  con- 
venienter  instituit,  ut  post  Introitunty  in  quo  laus  Dei  cantata  est,  ad  nos  ipsos 
redeamus  et  Dei  misericordiam  imploremus  dicentes:  Kyrie  eleison,  i.  e.  Doniine 
miserere.  Et  dicitur  novies,  quatenus  nostram  imperfectionem  novies  profitentes 
ad  perfectionem  ac  societatem  novem  ordinum  Angelorum  perducamur  (Dion. 
Carthus,  Exposit.  Missae  art.  9). 

2  Inter  omnia  verba  deprecativa  verbum  hoc  Miserere  videtur  efficacissimum 
et  insuperabile  esse  et  Omnipotenti  quodammodo  praevalere.  Nam  quidquid  di- 
centi  Miserere  dixerit  Deus,  ipse  orans  opponere  potest  et  dicere :  Miserere.  Si 
dixerit  Deus:  "Impius  es  et  omni  misericordia  niea  iiidignus,"  respondeat  miser: 
Miserere.  Nam  quia  indignus  sum,  imo  indignissimus  et  quasi  infinite  indignior, 
quam  ego  ipse  comprehendere  valeo,  ideo  dico  et  oro  :  Miserere  niei.  Et  quidquid 
huic  orationi  objiciatur,  scil.  quod  non  oro  ex  zelo  justitiae,  ex  caritatis  affcctu, 
idem  verbum  resumam  dicamque  :  Miserere.  Etenim  quia  ex  zelo  justitiae  et  cari- 
tate  non  oro,  peto  ut  mihi  miserrimo  miserearis  et  des  mihi  ex  zelo  justitiae  atque 
ex  caritate  et  ut  tibi  placeat  orare.  A  tua  justitia  ad  misericordiam  tuam  confugio, 
quae  in  infinitum  major  est  omni  nialitia  et  niiseriamea:  ideo  tniscrcre  nwi,  a 
cujus  verbi  prolatione  numquam  cessabo  (Dion.  Carthus.  De  orat.  art.  27). 


38.   The  Gloria.  393 

plenteous  in  mercy  (Ps.  102,  8).  "Man  born  of  woman,  living  for 
a  short  time,  is  filled  with  many  miseries"  (Job  14,  i),  "all  his  days 
are  full  of  sorrows  and  miseries"  (Eccl.  2,  23):  who  can  enumerate 
them  —  the  sins,  the  temptations,  the  dangers,  the  defects,  the 
weaknesses,  the  sufferings,  the  wants,  the  diseases,  the  cares,  the 
adversities,  the  hardships  and  the  tribulations  that  here  below  sur- 
round man  and  oppress  his  heart  ?  Freedom  and  redemption,  pro- 
tection and  assistance,  consolation  and  refreshment  poor  man  finds 
only  with  God,  who  is  good  and  whose  mercy  endureth  forever  (Ps. 
117,  i).  "As  a  father  hath  compassion  on  his  children,  so  hath  the 
Lord  compassion  on  them  that  fear  Him;  for  He  knoweth  our  frame 
and  He  remembereth  that  we  are  dust"  (Ps.  102,  13 — 14).  "The 
mercy  of  God  will  follow  us  all  the  days  of  our  life"  (Ps.  22,  6): 
and  like  unto  an  ever  visible  star,  a  never-setting  star  in  the  heavens, 
it  sheds  its  gentle  and  consoling  rays  upon  us,  in  the  morning  as  well 
as  in  the  evening  of  life.  But  in  order  that  the  plenitude  of  Divine 
Mercy  may  descend  upon  us,  the  cry  of  the  Kyrie  must  proceed 
from  a  heart  penetrated  with  a  lively  sense  of  its  poverty  and 
misery.  ^ 

38.     The  Gloria. 

I.  After  the  Kyrie  not  unfrequently  follows  the  Gloria  in  ex- 
celsis  DeO'y  it  is  called  the  great  or  greater  Doxology,  because  in 
comparison  with  the  Gloria  Patri  it  contains  ampler  and  fuller 
praise  of  the  triune  God;  it  is  called  the  Hymn  of  the  Angels,-  because 
its  opening  words  were  sung  by  a  host  of  heavenly  spirits  on  the 
plains  of  Bethlehem  on  the  night  of  the  birth  of  Christ. 

The  compiler  of  this  ancient  hymn,  that  is,  of  the  part  added  to 
the  words  of  the  angels,  cannot  be  historically  ascertained;  only  this 
much  is  imdoubtedly  certain,  that  the  Gloria  is  not  of  Latin,  but  of 
Greek  origin,  and  that  it  came  from  the  East.^  The  Latin  text, 
therefore,  is  not  the  original  one,  but  a  somewhat  free  translation  or 
a  re-arrangement  of  the  original  Greek  text,  which  for  good  reasons 
is  ascribed  to  St.  Hilary  of  Poitiers,  Doctor  of  the  Church  (f  366). 

1  Constat  ex  his,  cum  quanta  humilitate  et  affectione  contritioneque  cordis 
haec  sacratissima  verba  Kyrie  eleison  dicenda  sint,  non  cursorie,  sed  morose,  qua- 
tenus  presbyter  omne  genus  peccati  sibi  indulgeri  desideret,  et  tanto  haec  verba 
ferventius  dicat  quanto  ea  saepius  iterat.  Nam  et  ideo  saepius  iterantur,  ut  semper 
devotius  explicentur  (Dion.  Carthus.  Exposit.  Missae  art.  9). 

2  If  the  Gloria  is  called  hymnus  angelicus,  the  Te  Deum  hymnus  SS.  Ambrosii 
et  Augustini,  the  Preface  hymnus  gloriae,  then  the  word  hymnus  is  not  used  as  a 
technical  term,  but  mainly  in  the  general  sense  of  a  chant  or  a  song  of  praise;  for, 
in  a  stricter  sense,  by  a  church-hymn  is  understood  a  spiritual  canticle  expressing 
religious  sentiments  in  a  concise  form,  and  composed,  or  at  least  adapted,  for  pub- 
lic liturgical  use. 

3  In  a  somewhat  altered  composition,  but  which  in  all  probability  is  the  orig- 
inal, we  find  the  Great  Doxology  already  in  the  Apostolic  Constitutions  (1.  8,  c.  47) 
as  an  ecclesiastical  morning  prayer. 


394  //.  Liturgical  and  Ascetical  Part, 

111  the  Orient  it  was  customary  in  the  third  century  to  make  use 
of  the  great  Doxology  in  the  liturgy,  but  not  at  the  Eucharistic 
Sacrificial  celebration,  and  only  as  a  morning  hymn  in  the  Little 
Hours  of  the  Divine  Office.  Even  now  it  is  not  recited  at  Mass  by 
the  Greeks;  but  only  the  words  of  the  Angels  —  without  further 
additions  —  are  to  be  met  with  in  some  Oriental  Mass  liturgies,  for 
instance,  in  that  of  St.  James,  where  they  are  repeated  three  times. 

With  regard  to  the  insertion  of  the  Gloria  into  the  Roman  ]\Iass 
liturgy,  we  have  only  obscure  and  uncertain  accounts. ^  The  use  of 
the  Gloria  was  originally  and  for  a  long  period  rather  restricted  :  it 
served  by  preference  for  the  expression  of  Christmas  joy  and  the 
Easter  chant  of  exultation.^  Until  nearly  the  close  of  the  eleventh 
century  the  rubrics  of  the  Gregorian  Sacramentary  prevailed,  which 
granted  or  prescribed  the  recitation  of  the  Gloria  by  the  bishop  on 
all  Sundays  and  feast-days;  by  the  priest,  on  the  contrary,  only  at 
Easter.  But  from  that  time  this  privilege  of  the  bishops  was  ex- 
tended also  to  priests.  Since  the  revision  of  the  Missal  under  Pope 
Pius  V.  (t  1572)  the  following  rule  holds  good:  as  often  as  the 
Te  Deum  occurs  in  the  Matins  of  the  Office,  the  Gloria  is  said  in  the 
Mass  corresponding  to  the  Office;  but  if  the  Ambrosian  Hymn  is 
omitted  in  the  Office,  then  in  the  Mass  of  the  day  the  Angels^  Hymn 
is  not  to  be  recited.     And  if  on  Holy  Thursday^  and  Holy  Saturday* 

^  According  to  the  Liber  Pontificalis,  Pope  Telesphorus  (t  136  or  138)  prescribed 
the  Angels'  Hymn  for  Christmas  night;  and  Pope  Symmachus  (f  514)  for  Sunda^-s 
and  the  feasts  of  Martyrs.  Telesphorus  constituit,  ut .  .  .  Natali  Domini  noctu 
Missae  celebrarentur  .  .  .  et  anfe  sacrifichun  hymnus  diceretur  angelicus,  h.  e. 
Gloria  in  excelsis  Deo.  —  Symmachus  constituit,  ut  omne  die  dominica  vel  nata- 
licia  martyrum  Gloria  in  excelsis  hymnus  diceretur  (Duch.  1,  129.  263).  — About 
the  middle  of  the  eleventh  century,  the  ordinance  of  Sacr.  Gregor.  was  still  in 
force:  Dicitur  Gloria  in  excelsis  Deo  —  si  episcopus  fuerit,  tantummodo  die  domi- 
nico  sive  diebus  festis  ;  a  presbyteris  autem  minime  dicitur  nisi  solo  in  Pascha.  — 
(Cfr.  Bern.  Augiens.  [f  1048],  Libell.  de  quibusdam  rebus  ad  Missae  officium  per- 
tinentibus  cap.  2.) 

2  Until  the  ninth  century  the  Gloria,  as  the  Te  Deum  at  present,  was  sung  in 
solemn  thanksgivings.  Since  the  eleventh  century  at  the  Introit,  Kyrie,  Gloria, 
Sanctus  and  Agnus  Dei  there  occur  manifold  so-called  tropes,  that  is,  all  manner 
of  explanatory  and  amplified  additions  with  an  abundance  of  melody.  These 
insertions  or  adornments  of  the  liturgical  text,  as  a  rule,  took  place  only  on  feast- 
days  and  were  often  collected  into  separate  books  (libri  troparii  vel  troponari). 
(Cf.  L.  Gautier,  Histoire  de  la  po^sie  liturgique.)  —  An  amplified  Gloria  —  Gloria 
Mariannin  —  was  still  recited  here  and  there  at  the  epoch  of  the  revision  of  the 
Missal,  in  spite  of  the  issued  prohibition  ;  therefore,  in  the  Ordo  Missae  of  the 
Roman  Missal,  after  the  Gloria  the  exi)ress  ordinance  was  inserted :  Sic  (that  is,  as 
it  is  given  in  the  Missal  and  without  addition)  dicitur  Gloria  in  excelsis  Deo, 
etiam  in  Missis  beatae  Mariae,  quando  dicendum  est. 

•''  Ob  Eucharistiae  institutionem  est,  quod  in  hac  die,  cum  omnes  horae  sint 
flebiles,  sola  Missa  est  solcmnis,  tan(juani  in  suo  natali,  sc.  in  die  suae  institutionis 
(Ludolph.  de  Saxon.  Vita  Jesu  Christi  ]).  2,  c.  56,  n.  2). 

^  In  Missarum  solemniis  ''Gloria  in  excelsis  Deo'''  canitur:  hoc  quippe  pro 
baptizandis    agitur,    ut  niniiruni    illucescente   jam   resurrectionis   gloria  in  niorte 


38.   The  Gloria. 


395 


the  Gloria  is  sung  at  High  Mass,  although  the  Te  Deum  is  omitted 
at  Matins,  it  is  only  an  apparent  exception  of  the  rule  laid  down;  for 
the  Mass  of  these  two  days  deviates  from  their  mournful  Office,  that 
is,  it  has  a  joyful  and  festive  character.  The  Gloria  and  the  Te  Deum 
are  enthusiastic,  sublime  chants  of  joy  and  exultation,  expressive  of 
festal  rejoicing;  hence  both  are  omitted  on  days  and  in  seasons 
mainly  devoted  to  mourning  and  penance,  or  which  at  least  are 
without  a  festive  character.^ 

The  great  Doxology  is  as  follows : 


2. 

Gloria  in  excelsis  Deo,  et  in 
terra  pax  hominibus  bonae  vo- 
luntatis. 

Laudamus  te:  benedicimus  te: 
adoramus  te  :  glorificamus  te  : 
gratias  agimus  tibi  propter  mag- 
nam  gloriam  tuam :  Domine 
Dens,  Rex  coelestis,  Deus  Pater 
omnipotens. 

Domine,  Fili  unigenite,  Jesu 
Christe :  Domine  Deus,  Agnus 
Dei,  Filius  Patris.  Qui  tollis 
peccata  mundi,  miserere  nobis. 
Qui  tollis  peccata  mundi,  sus- 
cipe  deprecationem  nostram. 
Qui  sedes  ad  dexteram  Patris, 
miserere  nobis. 

Quoniam  tu  solus  Sanctus, 
tu  solus  Dominus,  tu  solus 
Altissimus,  Jesu  Christe,  cum 
sancto  Spiritu,  in  gloria  Dei 
Patris.     Amen. 


Glory  be  to  God  on  high,  and 
on  earth  peace  to  men  of  good 
will. 

We  praise  Thee,  we  bless  Thee, 
we  adore  Thee,  we  glorify  Thee. 
We  give  thanks  to  Thee  for  Thy 
great  glory,  O  Lord  God,  heaven- 
ly King,  God  the  Father 
Almighty. 

O  Lord  Jesus  Christ,  the  only- 
begotten  Son,  O  Lord  God,  Lamb 
of  God,  Son  of  the  Father,  who 
takest  away  the  sins  of  the  world, 
have  mercy  on  us.  Who  takest 
away  the  sins  of  the  world,  re- 
ceive our  prayers.  Who  sitteth 
at  the  right  hand  of  the  Father, 
have  mercy  on  us. 

For  Thou  only  art  holy.  Thou 
only  art  the  Lord,  Thou  only, 
O  Jesus  Christ,  together  with  the 
Holy  Ghost,  art  most  high  in  the 
glory  of  God  the  Father.    Amen. 


Domini  baptizari  videantur,  ideoque  Missa,  quae  intra  ipsum  diem  prohibetur, 
nocte  celebrari  praecipitur.  .  .  Uyde  et  eadem  Missa  simul  videtur  esse  quodam- 
modo  quadragesimalis  atque  paschalis,  dum  postquam  Alleluja  canitur,  mox  etiam 
Tractus,  qui  Quadragesimae  proprius  est,  adhibetur  (vS.  Petr.  Damian.  De  cele- 
brand.  Vigil,  c.  4). 

1  Micrologus  (c.  2)  wrote  at  the  close  of  the  eleventh  century:  In  omni  festo, 
quod  plenum  habet  officium,  excepto  intra  Adventum  Domini  et  Septuagesimam  et 
natali  Innocentium  tarn  presbyter  quam  episcopus  "Gloria  in  excelsis"  dicunt. 
Quod  etiam  numquam  post  meridiem  legitur  dicendum  nisi  in  Coena  Domini,  ubi 
chrisma  conficitur  et  in  sabbatis  Paschae  et  Pentecostes.  According  to  Amalarius 
(1.  4,  c.  30;,  the  Gloria  was  omitted  during  Advent  about  the  ninth  century  in 
aliquibus  locis.     The  same  statement  is  made  by  Honorius  of  Autun  (f  1145)  in  the 


396  //.  Liturgical  and  Ascetical  Part. 

The  Gloria  is  the  sublime  triumphal  chant  of  redemption,  which 
partly  first  resounded  from  the  choir  of  the  heavenly  hosts,  and 
partly  was  an  outpouring  from  the  heart  of  the  Church:  choirs  of 
anorels  entoned  it  at  the  birth  of  the  Saviour,  the  Church  —  initiated 
in  the  mysteries  of  God  —  has  continued  and  completed  it.^  On 
the  plains  of  Bethlehem  the  heavenly  notes  of  the  ^'Gloria  in  excel- 
sls^^  resounded^  —  they  pealed  forth  with  the  sublimity  and  power 
of  tones  of  * 'thunder",  full  and  melodious  as  "the  roaring  of  many 
waters."  "When  God  laid  the  foundation  of  the  earth,  the  morning 
stars  praised  Him  in  unison,  and  the  angels  made  a  joyful  melody" 
(Job  38,  4 — 7):  but  this  rejoicing  was  silenced  when  man  sinned, 
and  all  that  was  saved  for  man  on  earth  of  holy  sentiment  and  dis- 
position, all  that  accompanied  man  as  the  only  gleam  of  light 
throughout  the  darkness  of  ages,  was  the  hope  and  the  desire  of  a 
Redeemer.  The  Saviour's  birth  was  the  happy  hour  that  summoned 
the  angels  again  to  rejoice  :  their  hymn  of  jubilant  praise  to  the 
Most  High  resounded  on  the  air  of  this  fallen  world,  amidst  its  long- 
ing sighs  and  lament.  IMore  quickening  and  refreshing  to  a  desolate 
world  was  that  chant  of  the  angels  than  ever  were  fast  falling  rain- 
drops to  a  parched  up  earth.  What  it  now  needs  and  desires  —  all, 
all,  is  contained  in  the  words :  "Glory  be  to  God  in  the  Highest: 
and  on  earth  peace  to  men  of  good  will!"   (Luke  2,  14.)^     The 

twelfth  century  (cfr.  Gemma  animae  1.  3,  c.  1).  —  In  the  Roman  Church,  on  the 
contrary,  the  Sundays  of  Advent  were  celebrated  in  a  festive  manner  until  toward 
the  close  of  the  twelfth  century  —  with  white  vestments  and  the  Angels'  Hymn  (cf. 
Ord.  Roman.  XI,  n.  4).  From  this  date  Rome  took  up  also,  on  this  point,  the 
practice  that  had  for  a  long  time  existed  in  other  churches,  ut  hymnus  angelicus 
laetiiis  soleinniusque  Dominici  natalis  die  repeteretur. 

1  Hymnum  angelicum,  in  quo  paucis  verbis  quaedam  ab  augelis  circa  nativi- 
tatem  dominicam  in  laudem  Dei  sunt  prolata,  sequentes  ss.  Patres  ad  commuuem 
sanctae  et  individuae  Trinitatis  laudationem  dulcissimas  et  congruentissimas  dic- 
tiones  addiderunt,  ut  sicut  ejus  principium  a  coelestibus  est  ordinatum  ministris, 
ita  etiam  tota  ejus  series  divinis  esset  plena  mysteriis  (Walafrid.  Strabo  c.  22). 

2  Cf.  Grimm,  Geschichte  der  Kindheit  Jesu  S.  281  etc.  —  Father  Faber,  Beth- 
lehem. 

3  Gloria  in  altissimis  Deo  et  in  terra  pax  hominibus  bonae  voluntatis  {iv 
dvdpwTToi^  iv5oKias  —  Luc.  2, 14).  The  angelic  hymn  of  praise  is  to  be  considered  not 
as  a  wish  but  as  an  assertion,  and,  therefore,  not  earw,  sit,  but  icTlv,  est,  is  to  be 
understood.  By  the  birth,  that  is,  by  the  person  and  the  whole  work  of  the  Sav- 
iour infinite  glory  is  given  to  God  reigning  in  heaven,  and  on  earth  peace,  that  is, 
the  fulness  of  all  the  supernatural  goods  of  salvation,  to  men,  on  whom,  instead  of 
anger,  the  divine  good  will  or  pleasure  (ivdoKia,  bona  voluntas  Dei  —  cf.  Ps.  5,  13; 
60,  20)  now  again  rests.  In  their  liturgical  use  the  angels'  words  form  a  chant  of 
praise,  intoned  by  the  Church  or  by  us,  and  may  then  properly  be  considered  as  a 
wish  (sii).  Here,  indeed,  there  is  question  of  the  subjective  realization  and  indi- 
vidual application  of  that  which  in  the  angelic  hymn  is  represented  as  already 
realized  and  accomplished.  In  like  manner,  we  may  refer  the  words  bonae  volun- 
tatis also  to  the  good  will  of  men  redeemed,  effected  by  the  divine  favor  and  grace; 
this  good  disposition,  this  desire  of  salvation  is  indispensable,  if  we  wish  to  draw 
down  on  ourselves  the  divine  pleasure  and  the  plenitude  of  peace. 


38.   The  Gloria.  397 

angels  glorify  the  Child  in  the  crib.  With  His  birth  honor  is  re- 
stored to  God  and  peace  to  men.  And  this  makes  the  angels  rejoice 
greatly.  When  at  Bethlehem,  amid  the  silence  of  the  midnight 
hour,  the  flower  from  the  root  of  Jesse  came  forth  and  bloomed,  vis- 
ible to  mortal  eye,  filling  the  world  with  its  fragrance,  then  could 
the  heavens  open,  then  did  the  angels  sing  melodies,  such  as  the 
listening  earth  had  never  heard  before  —  melodies  as  might  be  sung 
only  to  grace  a  triumph  wherein  the  Eternal  God  celebrated  the 
victories  of  His  own  boundless  love.  The  heavenly  harmony  filled 
all  creation.  The  heavenly  harmony  penetrated  into  the  very  depths 
of  the  ocean,  and  the  waves  of  the  glorious  music  were  wafted  even 
over  the  mountain  tops.  Even  the  forests  ceased  their  murmuring 
in  the  night  wind  and  listened,  and  the  streams,  in  which  the  stars 
glittered,  flowed  still  more  silently,  that  they  might  hear  the  heav- 
enly melody. 

Gloria  in  excelsis  Deo,  et  in  terra  imx  hominihiis  honae  volun- 
tatis! —  "Glory  be  to  God  in  the  highest,  and  on  earth  peace  to 
men  of  good  will !"  Thus  do  we  joyfully  sing  at  the  celebration  of 
Mass  in  unison  with  the  choir  of  heavenly  hosts;  for  it  is  at  the  altar 
that  this  joyful  message  of  the  angel  has  its  perfect  and  mysterious 
fulfilment.  There  all  due  honor  and  the  highest  glory  are  rendered 
unto  God;  for  an  infinite  person  —  the  God-Man  Jesus  Christ  — 
debases,  humbles  and  sacrifices  Himself  to  the  praise,  acknowledg- 
ment and  adoration  of  the  Divine  IMajesty.  There  is  imparted  true 
peace  to  man;  for  Christ,  by  His  sacrifice,  purchased  for  us  recon- 
ciliation, pardon,  favor  and  happiness.  —  The  initial  words  Gloria 
Deo  et  pax  liominihus  constitute  the  theme  of  the  entire  hymn. 
The  Gloria  is  a  chant  of  praise,  thanksgiving  and  petition;  for  the 
praise  of  God  is  interrupted  by  thanksgiving  and  petition,  which 
are  likewise  acts  of  adoration  and  contribute  to  proclaim  the  divine 
glory. 

Gloria  in  excelsis  Deo!  —  "Glor>'  be  to  God  in  the  highest  !'* 
The  heavenly  hosts  never  weary  of  praising  and  magnifying  God; 
St.  John  in  a  vision  heard  the  heavenly  chant :  "Let  us  be  glad  and 
rejoice  and  give  glory  to  Him,  the  Lord  our  God,  the  Almighty" 
(demus  gloriam  ei  —  Apoc.  19,  7).  In  this  grand  hymn,  in  this 
eternal  canticle  of  praise  once  heard  on  the  plains  of  Bethlehem,  all 
creation,  and  especially  man,  should  unite.  In  praise  of  the  Most 
High  do  the  stars  twinkle,  the  flowers  bloom,  the  ocean  is  agitated, 
the  birds  sing;  but  by  far  more  precious  still  and  exalted  is  the  praise 
which  man  in  prayer  consciously  and  freely  presents  to  God.  Hence 
out  of  the  fulness  of  our  heart  we  cry  to  the  Lord:  Laudamus  te^  — 

1  At  the  words  laudare,  benedicere,  adorare,  glorificare  the  varied  meaning 
and  the  proper  succession  is  worthy  of  consideration.  The  most  general  idea, 
contained  in  all  four  expressions,  is  that  of  honoring;  for  they  denote  religious 
veneration,  but  each  in  a  different  manner.  Laus  and  benedictio  are  marks  of 
honor  which  consist  in  acknowledging,  extolling  and  announcing  the  perfections, 
privileges,  virtues  and  merits  of  others  with  heart  and  mouth.    Laus  Dei  est  sapida 


398  //.  Liturgical  and  Ascetical  Part. 

*'We  praise  Tliee/'  Yes,  let  us  praise  the  Lord,  for  He  is  great 
and  exceedingly  worthy  of  praise,  and  of  His  greatness  there  is  no 
end  (Ps.  144,  3).  Let  us  proclaim  aloud,  let  us  with  heart  and  lips 
exalt  His  infinite  power  and  majesty.  His  never- failing  goodness  and 
mercy.  His  boundless  holiness  and  justice.  His  impenetrable  ways 
and  decrees!  Matter  for  praise  of  Him  can  never  fail  us,  when  we 
contemplate  the  beauty  and  the  glory  of  the  divine  essence,  the 
number  and  the  greatness  of  the  divine  works,  wonders  and  mercies. 
It  is  the  sweet  duty  and  blessed  vocation  of  the  priest  always  to 
praise  God  —  seven  times  a  day  to  withdraw  from  the  w^orld  and  in 
the  hours  of  prayer  to  chant  the  praises  of  the  Lord.^ 

Benedicimus  te — ^ 'We  bless  Thee."  ^  The  blessing,  that  is, 
the  praising  of  God  is  a  spirited  and  sublime  praise,  proceeding 
from  the  overflowing  sentiments  of  the  heart,  and  which  we  offer  to 
the  Lord  chiefly  to  acknowledge  Him  as  the  source  of  all  blessings, 
graces,  gifts  and  mercies  imparted  to  us.  The  consideration  of  the 
divine  mercies  inflames  the  heart  to  bless  the  name  of  the  Lord,  who 
above  all  is  deserving  of  praise.^     To  the  praise  of  the  Most  High 

quaedam  cognitio  majestatis  et  perfectionis  divinae,  ejusque  per  verba  interiora  et 
exteriora  magnificatio  et  exaltatio  f  Alvarez  de  Paz,  De  studio  orationis  1.  4,  p.  3, 
c.  14).  Laudare  and  benedicere  are  indeed  often  used  without  distinction,  but  here 
their  signification  maybe  somewhat  distinct;  for  benedicere  (=  to  praise)  expresses 
an  intensive,  corroborated  and  increased  praise,  as  is  evident  from  the  liturgical- 
doxological  formula  Benedictus  Deus  (evXoyrjrbs  6  deSs)  =  "May  God  be  highly 
praised."  Through  the  liturgical  use  of  this  formula,  the  word  benedictus  has 
obtained  a  certain  solemnity,  and  in  the  Old  Testament  it  is  almost  always,  as  well 
as  in  the  New,  where  it  occurs  in  eight  passages,  employed  only  with  reference  to 
God  (Rom.  8,  5,  of  Christ  as  God).  Not  merely  in  degree,  but  essentially  different 
from  laus  and  benedictio,  is  adoratio,  that  is,  adoration.  In  this  restricted  mean- 
ing adorare  is  to  be  taken,  as  it  otherwise  often  designates,  religious  veneration 
in  general.  If  to  the  knowledge  and  confession  of  the  infinite  majesty  of  God  a 
corresponding  subjection  is  added,  then  laus  and  benedictio  become  adoratio,  that 
is,  adoration.  — The  word  glorificare  (=  to  exalt,  to  ennoble)  includes  a  further 
quality  :  it  designates  a  special  laudare,  benedicere  et  adorare,  that  is,  such  as 
brings  about  among  other  persons  glory  for  the  one  that  is  praised,  extolled  and 
adored.  Gloria  idem  fere  est  quod  honorifica  laus;  addit  enini  effectum  quemdam, 
quem  laus  efficit  in  aliis,  scil.  bonam  existimationem  de  re  laudata.  Est  euim 
gloria  clara  cum  laude  notitia;  unde  glorificare  aliquem  nihil  aliud  est  quam  eum 
ita  laudare,  ut  apud  alios  bona  ejus  existimatio  inde  oriatur  (cfr.  Suarez  disp.  51, 
sect.  1,  n.  1 — 4). 

1  Non  est  laboriosa,  sed  amabilis  et  optanda  servitus,  in  Dei  laudibus  perpetuo 
assistere  (Beda  Venerab.  1.  1,  homil.  9). 

2  Cfr.  S.  August.  Enarrat.  in  Ps.  66,  n.  1.  —  Benedicimus  Deum,  in  quantum 
ejus  bonitatem  corde  recognoscimus  et  ore  confitemur  {S.  Thom.  in  ep.  ad  Rom. 
c.  1,  lect.  7). 

3"  Benedicimus  te  =  bonum  dc  te  vel  tibi  dicimus.  Nos  benedicimus  Deo,  et 
Deus  benedicit  nobis,  sed  differenter  valde.  Nam  benedictio  Dei  est  collatio  mu- 
nerum  divinorum  et  multiplicatio  eorundem  ;  benedictio  igitur  Dei  est  causa  boni- 
tatis  et  gratiae  et  sanctitatis  in  nobis.  Benedictio  vero,  (jua  nos  Deum  benedicimus, 
est  quaedam  professio,  qua  omnia  bona  Deo  adscribimus  tan(|uam  fonti  bonitatis 
et  sanctitatis  ac  gratiae  (Dion.  Carthus.  Exposit.  Missae  art.  10). 


38.   The  Gloria.  399 

St.  Paul,  tlie  Apostle  of  the  Gentiles,  exhorts  us:  *%et  the  word  of 
Christ  dwell  in  you  abundantly,  in  all  wisdom,  teaching  and  admon- 
ishing one  another  in  psalms,  hymns  and  spiritual  canticles,  singing 
in  grace  in  your  hearts  to  God"  (Col.  3,  16).  "Singing  and  mak- 
ing melody  in  your  hearts  to  the  Lord"  (Eph.  5,  19)  for  all  gifts 
and  favors  conferred. 

Adoramus  te  —  "We  adore  Thee."  Adoration  in  itself  is  far 
more  sublime  than  the  praise  and  the  extolling  of  God;  for  it  is  that 
supreme  honor  which  may  not  be  given  to  a  mere  creature,  but 
which  is  due  and  may  be  rendered  only  to  the  Divine  Majesty.  It 
is  by  adoration  that  man  worships  his  God,  as  the  infinitely  perfect 
Being,  before  whom  all  that  is  created  vanishes  as  a  mere  nothing. 
Adoration  is  peculiarly  the  prayer  of  the  angels  and  the  saints  in 
heaven.  And  we  also  in  this  vale  of  tears,  being  animated  with 
holy  joy  and  fear,  should  "adore  and  fall  down  and  weep  before  the 
Lord  that  made  us"  (Ps.  94,  6),  so  that  heaven  and  earth  may  form 
together  a  choir  of  humble  joyous  adoration. 

Glorificamus  te  —  "We  glorify  Thee."  The  Lord  for  His  own 
honor  and  glory  hath  created  all  things  (Prov.  16,  4);  the  faithful 
hath  He  called,  redeemed  and  sanctified,  that  they  may  be  to  the 
praise  of  the  glory  of  His  grace  (Eph.  1,6).  Every  creature  is  in 
its  way  destined  to  glorify  God.  All  that  we  do  should  be  done  for 
the  greater  glory  of  God,  should  tend  to  promote  God's  honor  — 
Omnia  ad  majorem  Dei  gloriam  — ;  we  principally  proclaim  God's 
glory  by  praising  Him,  exalting  Him  and  adoring  Him.  Namely, 
inasmuch  as  we  praise,  exalt  and  adore  God,  we  bear  a  public  testi- 
mony to  His  power,  wisdom  and  goodness,  acknowledge  His  absolute 
perfection  and  supreme  dominion,  spread  His  fame  and  His  honor, 
make  known  "His  name,  how  admirable  it  is  on  the  earth,  for  His 
magnificence  is  elevated  above  the  heavens'^  (Ps.  8,  2).^  The 
Psalmist  admonishes  us  to  do  this:  "Bring  unto  the  Lord  glory  and 
honor,  bring  to  the  Lord  glory  unto  His  name,  adore  ye  the  Lord  in 
His  holy  court!"     (Ps.  28,  2.) 

Now  the  hymn  of  praise,  exaltation  and  adoration  of  the  Gloria 
changes  to  a  canticle  of  thanksgiving  of  almost  ecstatic  joy:  Gratias 
agimus  tibi propter  magnam  gloriam  tuam —  "We  give  Thee  thanks 
for  Thy  great  glory. ' '  ^  These  words  have  a  wonderful  and  profound 
depth  of  meaning,  springing  as  they  do  from  an  ardent  and  pure  love 
of  God.     We  thank  God  for  gifts  and  benefits  received;  but  how 

1  Glorificamus  te.  Dicimur  Deum  sanctificare  vel  magnificare,  dum  ei  in 
sanctitate  et  aequitate  servimus  sicque  eum  magnum  et  sanctum  esse  ostendimus. 
Sic  quoque  Deum  glorificamus,  dum  nomen  ipsius  aliis  manifestamus,  ac  per  hoc 
ipsum  famosum  et  in  animo  aliorum  gloriosum  efficimus  (Dion.  Carthus.  1.  c). 

2  The  words  propter  magnam  gloriam  tuam  may  likewise  be  referred  to  the 
four  foregoing  expressions,  and  thus  the  "great  glory"  of  the  heavenly  Father 
may  be  indicated  as  the  reason  and  object  of  our  praise  as  well  as  of  our  adoration 
and  glorification,  but  even  then  it  needs  to  be  explained  how  and  how  far  we  may 
also  thank  God  "on  account  of  His  great  glory." 


400  //.    Liturgical  and  Ascetical  Part, 

can  we  thank  Him  because  of  His  great  glory  ?  Many  seek  to  solve 
the  difficulty  here  presented,  and  they  would  have,  for  example,  the 
Incarnation  or  the  mercy  of  God  to  be  understood  to  be  the  glory 
and  the  magnificence  that  inspire  our  grateful  thanks. ^  This  ac- 
ceptation of  the  meaning  is  evidently  too  restricted,  for  the  expres- 
sion glory  is  here  to  be  taken  in  its  most  comprehensive  sense  :  it 
refers  to  the  internal  as  well  as  to  the  external  glory  or  glorification 
of  God.  We,  therefore,  thank  God  because  of  His  great  glory, 
which  from  all  eternity  He  has  in  Himself  and  of  Himself ;  we, 
moreover,  thank  Him,  and  that  principally,  by  reason  of  that  great 
glory  which  He  has  procured  and  continues  to  procure  for  Himself 
in  time  by  the  works  of  His  hands. 

God  is  in  Himself,  that  is,  according  to  His  nature,  infinitely 
glorious,  infinitely  worthy  of  glory,  absolutely  glorious,  the  un- 
created glory  itself.  This  interior,  eternally  unchangeable  and 
impenetrable  glory  of  God,  we  must  admire,  praise,  adore;  it  may 
also  be  a  subject  of  gratitude  for  us,  inasmuch  as  by  the  perfect  love 
of  God,  the  divine  glory  becomes  in  a  manner  our  property  and  the 
source  of  holy  joy  to  us.^  For  this  love  of  benevolence  unites  us 
most  intimately  with  God.  "He  that  abideth  in  charity,  abideth  in 
Him"  (i  John  4,  16).  "He  who  is  joined  to  the  Lord,  is  one  spirit 
(imus  spiritus)  with  Him"  (i  Cor.  6,  17).  In  consequence  of  this 
love  of  union  we  regard  the  goods  of  God  as  our  own,  and  we  rejoice 
at  the  infinite  perfection,  happiness  and  glory  of  God  more  than  over 
our  own  welfare  and  happiness,  since  we  should  love  God  more  than 
ourselves.  Therefore,  the  love  of  God  in  the  heavenly  bliss  is  such 
that  "the  greatest  happiness  of  the  blessed  does  not  spring  from  the 
joy  over  their  own  possession  of  the  highest  Good,  but  consists  in  the 
joy  experienced  over  the  happiness  and  glory  which  God  possesses, 
and  one's  own  perfection  also  rejoices  the  spirit  still  more,  because 
it  is  pleasing  to  God  and  tends  to  His  honor,  rather  than  because 
that  perfection  is  pleasing  to  self  and  redounds  to  one's  own 
honor.  "^  Nothing  pleases  and  delights  the  loving  soul  more  than 
the  consideration  of  the  infinite  majesty,  beauty,  goodness,  holiness, 
wisdom,  power  and  mercy  of  God;  therefore,  it  is  not  surprising 
that  the  soul  breaks  out  into  a  joyous  chant  of  thanksgiving  because 
of  the  great,  that  is,  the  eternal  and  infinite  glory  of  God. 


1  In  the  Irish  Stowe-Missal  (of  the  7th  or  8th  century)  we  read:  Gratias  agimus 
tibi  propter  magnam  misericord iam  tuam. 

2  Gaudium  est  quies  animi  in  bono  suo  jam  adepto.  Bonum  autem  proprium 
non  solum  est  quod  quisque  in  se  habet,  sed  eliani  ^uoc/  habct  in  aliis  sibi  con- 
junctis.  Aspicies  ergo  Dominum  ut  benignissimum  et  dilectissimum  Patrem  tuum, 
a  quo  genitus  es,  et  (ut  speras)  ad  aeternam  haereditatem  efficaciter  vocatus,  et 
omnia  ejus  bona  propria  reputabis.  Gaudel)is  de  omnibus  perfectionibus  Dei  tui, 
utde  ejus  sapientia,  bonitate  et  potentia  et  rcli(iuis,  ut  de  bonis  benignissimi  Patris 
tui.  Et  sulTiciat  tibi,  quod  ipse  sit  infinite  beatus  et  dives  adeoque  exsultes  de  gloria 
ejus  (Alvarez  de  Paz,  De  studio  orationis  1.  6,  p.  3,  c.  12,  exercit.  11). 

^    Scheeben,  Handbuch  der  Dogmatik  I,  742. 


S8,   The  Gloria.  401 

Still  our  thanks  have  reference  principally  to  the  exterior  glory 
of  God,  wherewith  heaven  and  earth  are  filled.  The  rays  of  the 
glory  of  the  Creator  and  Redeemer  strike  us  everywhere.  In  the 
works  of  His  power,  the  magnanimous  deeds  of  His  love  and  mercy, 
the  Lord  has  exteriorly  revealed  His  interior  glory  hidden  in  inac- 
cessible light.  If  God  acts  outwardly,  He  glorifies  Himself  and  He 
cannot  but  glorify  Himself;  but  this  self-glorification  of  God  redounds 
to  man's  profit  and  advantage,  and  constitutes  our  happiness  and 
our  bliss. ^  God's  glory  is  our  salvation;  that  which  gives  God  glory, 
gives  us  an  abundance  of  graces  and  blessings.  —  Consider  the 
creation  of  heaven  and  earth,  the  preserv^ation  and  government  of  the 
world,  the  Incarnation,  the  life,  the  passion  and  death,  the  resurrec- 
tion and  ascension  of  Jesus  Christ,  the  sending  of  the  Holy  Spirit, 
the  institution  of  the  Eucharistic  Sacrifice  and  of  the  holy  Sacra- 
ments, the  guidance  of  the  Church  throughout  the  storms  and  con- 
flicts of  all  ages,  the  sanctification  and  happiness  of  man,  the  future 
transformation  of  the  world;  all  these  works  have  for  their  object, 
first  of  all,  the  glory  and  honor  of  the  Most  High,  and,  at  the  same 
time,  secure  the  welfare  and  salvation  of  man.  "All  is  for  the 
sake  of  the  elect;"  the  elect  are  themselves  "for  the  praise  of  the 
divine  glory"  (i  Cor.  2,  23;  Eph.  i,  12).  Our  supreme  good,  that 
is,  our  eternal  happiness,  is  the  highest  glory  of  God  :  nowhere  is 
God  more  glorified  than  in  heaven,  where  the  blessed  contemplate, 
enjoy,  love,  praise  and  glorify  forever  face  to  face  His  infinite  good- 
ness and  beauty.^  The  thanksgiving  offered  to  the  Lord  on  account 
of  His  great  glory,  accordingly,  has  reference  principally  to  the 
marvellous  works  and  ways  of  God  in  the  kingdom  of  nature,  of 
grace  and  of  glory,  and  from  which  flow^s  our  happiness,  exaltation 
and  beatitude.^      The  Church  does  not  say  :    We  thank  Thee,  O 


1  Deus  "omnia  operatus  est  propter  se,"  h.  e.  operatus  est  omnia  ad  hoc,  ut 
suam  bonitatem,  sapientiam,  potentiam,  magnificentiam,  gloriam  etc.  creaturis 
ostenderet  et  communicaret,  quod  est  bonuin  creatiiraruni,  non  Dei.  Deus  enim 
ex  hac  sui  communicatione  nihil  acquisivit,  cum  nihil  ei  addi  possit  (unde  et 
gloria,  qua  eum  glorificant  homines,  Angeli  et  creaturae  omnes,  nihil  ei  addit,  cum 
ipse  in  se  habeat  gloriam  increatam  et  infinitam);  sed  creaturae  suam  essentiam, 
proprietates,  dotes,  omneque  bonum  suum  hauserunt  a  Deo  (Cornel,  a  Lapide,  in 
Proverb.  Salom.  16,  4). 

2  Dei  glorificatio  completur  ipsa  exaltatione  et  beatitudine  Sanctorum,  seu 
potius  ipsa  exaltatio  et  beatitudo  Sanctorum  est  suprema  Dei  gloria  objectiva  et 
formalis,  quod  Deus  ut  summum  bonum  a  creatura  per  visionem,  amorem  et  inde 
consequentem  beatitudinem  in  perpetuas  aeternitates  possidetur  (Franzelin,  De 
Deo  uno  thes.  29). 

3  Dum  Deus  spectat  suam  summam  gloriam,  eo  ipso  necessario  spectat  et 
intendit  summum  bonum  nostrum,  quia  summa  ejus  gloria  est  summum  bonum 
nostrum  et  summum  bonum  nostrum  non  potest  esse  nisi  summa  ejus  gloria.  Unde 
non  minus  Deo  gratias  agere  debe^mis,  quod  quaerat  gloriam  suatn,  quatn  quod 
quaerat  salutefn  fiostram,  quia  gloria  ejus  est  nostra  salus.  Hoc  in  Hymno  ange- 
lico  Ecclesia  innuit,  cum  ait:  "Gratias  agimus  tibi  propter  magnam  gloriam  tuam;" 
beneficia  enim  ipsius  in  nos  sunt  gloria  ejus  (Lessius,  De  perfect,  divin.  1.  14,  c.  3.) 

25 


402  II.    Liturgical  and  Ascetical  Part, 

Lord,  for  Thy  many  benefits  or  mercies,  —  but  she  expresses  herself 
in  terms  exceedingly  beautiful  and  ingenious:  *'We  thank  Thee  for 
Thy  great  glory;"  this  expression  of  thanks  made  choice  of  by  her 
manifests  the  purest  love  of  benevolence,  —  a  love  forgetful  of  self 
and  interested  only  in  what  regards  the  honor  of  the  Lord.  —  Praise 
and  thanks  are  addressed  to  the  first  of  the  Divine  Persons  —  to 
*'God  the  Lord,  the  Heavenly  King,  to  God  the  Father  Almighty," 
who  is  just  in  all  His  ways  and  holy  in  all  His  works,  and  whose 
kingdom  is  a  kingdom  for  all  eternity,  whose  dominion  extends  from 
generation  to  generation  (Ps.  144,  13,  17). 

From  the  heights  of  the  holy  and  enthusiastic  praise  of  God  the 
Gloria  descends  to  the  depths  of  the  humble  prayer  of  supplication; 
now  follows  a  more  detailed  amplification  of  these  words  of  the 
angels:  ^'Lz  terra  pax  liominihus  bonae  voluntatis!^''  —  ^ 'On  earth 
peace  to  men  of  good  will!"  Peace  aiid  reconciliation  with  God 
proceed  from  the  Child  in  the  manger,  who  by  His  death  on  the  Cross 
established  peace  and  reconciliation  between  heaven  and  earth  (Col. 
I,  20).  Heaven  and  earth  are  reconciled :  —  this  rejoices  the  angels, 
who  bring  the  tidings  down  to  the  plains  of  Bethlehem,  to  the  Child 
lying  in  the  manger,  precisely  that  He  may  suffer  and  die;  in  the  ful- 
ness of  their  joy  they  sing:  "Peace  to  men  on  earth!"  Jesus  Christ 
is  peace  (Mich.  5,  i),  the  Prince  of  Peace  (Is.  9,  6):  He  restored 
to  the  world  peace  that  was  forfeited.  This  peace  includes  all  the 
blessed  effects  of  Redemption,  a  peace  that  is  the  sweet  and  heavenly 
fruit  of  justification,  and  a  peace  imparted  to  all  whose  will  is  truly 
good,  that  is,  given  to  those  subject  and  united  to  God  in  love. 
This  His  peace,  which  the  world  can  neither  bestow  nor  take  away, 
the  Lord  has  bequeathed  to  us,  and  He  wills  to  impart  it  to  us  chiefly 
by  means  of  His  daily  Sacrifice.  Let  us  hasten  with  a  yearning  for 
salvation  to  the  altar:  there  we  find  the  Divine  Child  as  the  Victim, 
and  with  the  Child  we  find  peace  —  peace  for  time  and  eternity, 
God's  peace,  peace  of  soul,  peace  of  heart.  That  heavenly  peace- 
offering  of  the  altar  "relieves  sorrows,  quickens  our  hearts  to  senti- 
ments of  gratitude,  love  and  heavenly  joy." 

There  is,  as  says  St.  Leo  in  his  sixth  sermon  for  Christmas, 
nothing  in  tlie  treasury  of  the  divine  bounty  better  than  peace, 
which  at  the  birth  of  our  Lord  was  praised  by  the  chant  of  the  an- 
gels. This  peace  is  "the  rest  of  the  blessed  and  their  abiding-place 
for  eternity."  Here  below  it  is  never  perfectly  imparted  to  us  :  we 
are  ever  sighing  under  the  pressure  and  suffering  of  tribulation,  in 
the  midst  of  which  we  must  incessantly  have  recourse  to  the  mercy 
of  the  Lord.  Thus  amid  the  loud  jubilant  strains  of  the  Gloria,  we 
are  reminded  of  our  sinfulness,  frailty  and  poverty;  for  on  the  out- 
burst of  ardent  praise  follows  again  the  cry  of  entreaty,  expressed  in 
most  fervent  and  heartfelt  terms.  The  petition  is  addressed  to  Jesus 
Christ,^  and  the  most  moving  reasons  are  set  forth  for  Him  to  hear 
our  prayer  and  to  listen  to  the  voice  of  our  supplication  (Ps.  129,  2). 

^     Dominus  Christus,  qui  nos  exaudit  cum  Patre,  orare  pro  nobis  di.t,Miatus  est 
ad  Patrein.     Quid  felicitate  nostra  cerlius,  qnando  ille  pro  nobis  orat,  qui  dat  quod 


88.   The  Gloria,  403 

Domine,  Fill  iinigenite,  Jesu  Cliriste:  Domine  Dens,  Agnus 
Dei,  Films  Patris  —  "O  lyord  Jesus  Christ,  the  only-begotten  Son, 
O  Lord  God,  Lamb  of  God,  Son  of  the  Father."  With  this  invoca- 
tion the  Church  exhausts  herself  in  extolling  her  Heavenly  Chief 
and  Spouse:  she  exalts  His  Divinity  and  sovereignty  over  all  crea- 
tures; she  praises  Him  as  the  only-begotten  Son,  \Yhom  the  Father 
begot  before  the  morning-star,  that  is,  before  all  time  (Ps.  109,  3), 
and  in  whom  He  is  eternally  well  pleased  (Matt.  17,  5);  she  cele- 
brates Him  as  the  Divine  Victim  for  the  honor  of  God  and  the  salva- 
tion of  the  world;  she  combines  all  His  divinely  human  perfections 
and  privileges  in  the  name  of  Jesus  (=  Saviour,  Redeemer),  and 
Christ  (=  the  Anointed,  that  is,  the  highest  Prophet,  Priest  and 
King).i 

Qui  tollis  peccata  mimdi,  miserere  7io¥is  —  **Who  takest  away 
the  sins  of  the  world,  have  mercy  on  us."  In  torrents  and  to  the 
last  drop  did  Christ  shed  His  precious  Blood  for  the  atonement  and 
the  cleansing  of  all  sins,  which  unceasingly  deluged  the  world  and 
provoked  God's  justice  to  punish.  The  Son  of  God  assumed  a  truly 
human  heart,  making  it  the  throne  of  mercy,  aye,  allowing  it  to  be 
opened  and  pierced  with  a  lance,  in  order  to  show  mercy  and  com- 
passion on  our  weaknesses,  wants  and  errors. 

.  Qui  tollis  peccata  mundi,  suscipe  deprecationem^  nostram  — 
*'Who  takest  away  the  sins  of  the  world,  receive  our  supplication." 
Almost  the  same  words  are  repeated;  for  the  Church  is  greatly 
moved  by  the  mercy  and  condescension  of  our  Divine  Saviour,  who 
has  loved  us  and  washed  our  sins  in  His  Blood  (x\poc.  1,5).  Since 
He  has  given  Himself  for  all  as  a  propitiatory  sacrifice,  He  will  also 
attend  to  the  petitions  of  them  that  fear  Him,  and  He  will  save 
them  (Ps.  144,  19). 


orat  ?  Est  enim  Christus  homo  et  Deus :  orat  ut  homo ;  dat,  quod  orat,  ut  Deus 
(S.  Aug.  Sermo  217,  n.  1).  —  Petere  et  orare  competit  Christo  secundum  naturam 
assumptam,  sed  posse  implere  debetur  ei  secundum  naturam  assumentem  (S. 
Bonav.  Ill,  dist.  17,  a.  2,  q.  1). 

1  Clarificatio  nominis  Christi  est  manifestatio  cognitionis  habitae  de  Christo, 
qua  cognoscitur  esse  Dei  Filius  et  Christus  et  Jesus,  et  quodlibet  istorum  est 
nomen  super  omne  nomen.  Nam  Filius  Dei  nominat  personam  in  U7ia  natura; 
Christus  autem  et  Jesus  nominant  personam  in  duabus  naturis ;  sed  Christus  no- 
minat personam  in  humana  natura  relata  ad  divinam,  quia  dicitur  unctus.  Jesus 
autem  nominat  personam  in  divifia  natura  relata  ad  humanam,  quia  Jesus  dicitur 
Salvator  esse  et  ideo  in  nomine  Jesu  Christi  debet  omne  genu  curvari  (Phil.  2,  10), 
sicut  in  nomine  Filii  Dei  (St.  Bonav.  Ill,  dist.  18,  dub.  2). 

2  Deprecatio  =  the  solicitous,  urgent,  earnest  petition  and  =  the  petition  to 
avert,  the  petition  for  grace  and  pardon.  —  Precationem  et  deprecationem,  multi 
nostri  hoc  idem  putant,  et  hoc  quotidiano  usu  jam  omnino  praevaluit.  Qui  autem 
distinctius  latine  locuti  sunt,  precationibus  utebantur  in  optandis  bonis,  depreca- 
tionibus  vero  in  devitandis  malis.  Precari  enim  dicebant  esse  precando  bona 
optare  ;  imprecari  mala,  quod  vulgo  jam  dicitur  maledicere  ;  deprecari  autem,  mala 
precando  depellere  (S.  Aug.  Epistol.  149,  al.  59,  n.  13  ad  Paulin.). 


404  //.  Liturgical  and  Ascetical  Part. 

Qui  sedes  ad  dexteram  Fatris^  miserere  nobis  —  "Who  sitteth 
at  the  right  hand  of  the  Father,  have  mercy  on  us.''  In  the  Holy 
of  Holies  in  heaven  Christ  reigns  at  the  right  of  the  Father,  that  is, 
He  excels,  even  according  to  His  human  nature,  all  creatures  in 
dignity,  power  and  j^lenitude  of  grace.  He  shares  in  the  fullest  mea- 
sure in  the  power,  sovereignty  and  glory  of  God.  In  His  heavenly 
exaltation  and  glorification  He  is  not  only  our  all-powerful  mediator 
and  advocate  with  the  Father,  but  also  our  most  merciful  God  and 
IMaster,  who  is  ever  ready  with  divine  power  and  clemency  to  for- 
give us,  to  succor  us  in  every  want  and  to  assist  us  in  every  danger.^ 

In  the  beginning  of  the  Gloria,  full  of  pious  enthusiasm,  we 
present  the  Lord  our  God  our  homage  and  our  thanks;  mindful  of 
our  constant  necessities,  we  then  address  the  most  ardent  supplica- 
tion to  Jesus  Christ  who  died,  who  also  rose  from  the  dead,  who 
sitteth  at  the  right  hand  of  God,  who  also  intercedes  for  us  (Rom. 
8,  34);  this  cry  for  mei'cy  and  for  a  favorable  hearing  is  changed,  at 
the  end,  into  spirited  tones  of  joy,  —  the  Gloria  now  peals  forth  in 
powerful,  sublime  harmony  of  praise  to  the  triune  God. 

Qnomam  tii  sohts^  Sanctiis,  tu  solus  Bominus^  hi  solus  Altissi- 
mus,  Jesii  Cliriste,  cum  sancto  Spiritu  in  gloria  Bel  Patris.  Amen — 
"For  Thou  only  art  holy.  Thou  only  art  the  Lord,  Thou  only,  O 
Jesus  Christ,  together  with  the  Holy  Ghost,  art  most  high  in  the 
glory  of  God  the   Father.     Amen."     The  more  profoundly  Jesus 


^  Propter  errorem  Arii  vitandum,  ne  videamur  Christum  credere  creaturam,  et 
ne  videamur  ejus  potestatem  minuere,  qua  potest  omnia,  ejus  petimus  iniseratio- 
nem,  non  oratione^n  (S.  Bonav.  IV,  dist.  45,  a.  3,  q.  1). 

2  The  word  solus  may  relate  either  to  the  preceding  subject  tu  or  to  the  follow- 
ing predicate  Sanctus,  Dominus,  Altissimus :  "Thou  alone  art  (with  the  Holy 
Ghost  and  the  Father)  the  holy,  the  Lord,  the  most  high,"  or  "Thou  art  (with  the 
Holy  Ghost  and  the  Father)  the  only  ("essentially)  holy,  the  only  Lord,  the  only 
highest."  If  tu  and  solus  are  combined  together,  then  naturally  only  the  creatures, 
but  not  the  two  other  Divine  Persons,  are  excluded  from  the  possession  of  the  pre- 
dicate. Non  dicimus  absolute,  quod  solus  Filius  sit  Altissimus,  sed  quod  sit  Altissi- 
mus cum  sancto  Spiritu  in  gloria  Dei  Patris  (S.  Thom.  1,  q.  31,  a.  4  ad  4).  A  pas- 
sage parallel  to  solus  and  Sanctus  combined  together,  is  found  in  the  prayer  of  our 
Saviour  to  His  Father:  Haec  est  vita  aeterna,  ut  cognoscant  te,  solum  Deuni  verutn. 
— "This  is  eternal  life,  that  they  may  know  Thee,  the  only  true  God"  (John  17,  3). — 
Divinae  naturae  propria  attribuuntur  Filio  Dei,  cum  ipse  solus  Sanctus^  solus  Do- 
viinus  et  solus  Altissimus  esse  enuntiatur.  In  quibus  quidem  tribus  Filii  Dei 
celebrationibus  particula  "solus"  non  excludit  reliquas  duas  divinas  personas, 
Patrem,  inquam,  et  Spiritum  Sanctum,  quin  potius  eas  includit,  cum  ilia  tria  prae- 
dicata  Sanctus^  Dominus  et  Altissimus  sint  essentialia  et  divinitatis  concernant 
substantiam.  .  .  .  Ex  quo  protiuus  evadit  dilucidum,  particulam  illam  "solus" 
naturas  alias  a  divina,  ut  angelicam  et  humanam,  hie  excludere.  Non  enim  an- 
gelus  aut  homo  secundum  eam  rationem  sanctus  est,  qua  dicitur  Deus  sanctus, 
quandoquidem  Deus  est  absolute  Sanctus,  Dominus  et  Altissimus,  natura  sancti- 
tatem  habens,  dominatum  et  altitudinem,  et  ex  se  Angelus  autem  et  homo  non 
suapte  natura  neque  ex  se  sanctimoniam  habet,  dominium  et  celsitudincm,  sed 
participatione  et  sola  gratia  quadamciue  a  Deo  dependentia,  perinde  atque  aer  et 
aqua  claritatem  mutuantur  a  sole  per  se  lucido    (Clichtov.  Elucidat.  1.  3). 


38.   The  Gloria,  405 

Christ  lias  debased  and  humbled  Himself  for  us  and  for  our  salvation, 
so  much  the  more  joyfully  and  gratefully  do  we  chant  these  words, 
so  replete  with  an  enthusiastic  confession  of  His  absolute  holiness, 
sovereignty  and  majesty,  that  is,  of  His  divinity.  ^'The  All  Holy, 
the  Lord  God,  the  Most  High" — these  titles  are  frequently  used 
in  Holy  Scripture  to  designate  the  true  God.  The  Father,  the  Son 
and  the  Holy  Ghost  are  (of  and  through  themselves,  that  is,  by  their 
essence)  "the  only  Holy,"i  "the  only  (boundless)  Lord"  and 
"the  only  Most  High." 2  _  Jesus  Christ  is  "the  (infinitely)  Holy 
One,"  and,  therefore,  the  source  and  prototype  of  all  created  holi- 
ness; even  in  His  humanity  are  to  be  found  all  the  treasures  of  grace 
and  virtue.  —  He  is  still  "the  Lord",^  that  is,  the  absolute  proprie- 
tor, sovereign  and  judge  of  the  universe;  He  is  the  blessed  and  the 
only  Powerful  {solus  potens)^  the  King  of  kings  and  the  Lord  of 
lords  (i  Tim.  6,  15),  whom  all  creatures  serve  and  to  whom  man  in 
particular  owes  the  most  profound  reverence  and  submission.  Also 
as  man  Christ  is  our  Lord;  for  "He  came  and  paid  the  ransom.  He 
shed  His  Blood  and  bought  the  earth."*  —  He  is  "the  Most  High," 
since  by  reason  of  His  divine  greatness,  grandeur  and  majesty  He 
infinitely  excels  all  created  things.  His  holy  humanity  also  is  exalted 
and  glorified  above  all  things;  for  God  raised  Him  from  the  dead 
and  placed  Him  at  His  right  hand  in  heaven,  above  all  kingdoms, 
above  all  power  and  might  and  sovereignty  and  every  name  that  is 
mentioned,  not  only  in  this  world,  but  also  in  the  world  to  come. 
And  God  hath  put  all  things  under  His  feet,  and  He  hath  made  Him 
Head  over  all  the  Church,  which  is  His  body  (Eph.  i,  20-23). 

Thus  ends  the  glorious  hymn  of  praise  wnth  a  joyous  look  to 
heaven  and  to  the  glorious  majesty  of  the  triune  God:  we  exult,  be- 
cause the  Son  of  God  possesses  with  the  Holy  Ghost  the  same  glory 
which  the  Father  has  from  eternity.  "Every  tongue  should  confess 
that  the  Lord  Jesus  Christ  is  in  the  glory  of  God  the  Father"  {in 
gloria  Dei  Patris)  (Phil.  2,  11). 

3.  While  the  priest  recites  the  Gloria,  he  stands  erect  at  the 
middle  of  the  altar  with  hands  joined:  only  a  few  simple  ceremonies 
are  prescribed  to  emphasize  and  to  give  stress  to  certain  particular 
words  of  the  text.  At  the  words  Gloria  in  excelsis,  the  priest,  with- 
out raising  his  eyes  at  the  time,  extends  and  elevates  his  hands  to 

1  Like  Dominus  et  Altissimus  the  word  Sanctus  also  is  not  to  be  taken  here 
as  an  adjective,  but  as  a  substantive  :  it  designates  Him,  whose  whole  essence  is 
holiness  and  from  whom  proceeds  all  created  holiness. 

2  Cf.  Ps.  82,  19 :  Et  cognoscant,  quia  nomen  tibi  Dominus;  tu  solus  Altissi- 
mus in  omni  terra  —  "Let  them  know  that  the  Lord  is  Thy  name,  —  Thou  alone 
art  the  Most  High  over  all  the  earth." 

2  Nomen  et  ratio  Domini  soli  omnipotent!  Deo  plene,  summe,  pure  ac  proprie 
competit,  quippe  qui  solus  universale,  primordiale,  independens  ac  nulli  subjectum 
habet  dominium  (Dion.  Carthus.  in  Luc.  1,  68). 

*  Venit  Redemptor  et  dedit  pretium  ;  fudit  sanguinem  suum,  emit  orbem  ter- 
rarum  (S.  Aug.  Enarrat.  in  Ps.  95,  n.  5). 


406  //.  Liturgical  and  Ascetical  Part. 

the  shoulders,  thus  giviug  vent  to  his  eagerness,  enthusiasm  and. 
longing  to  praise  and  to  magnify  God.  At  Deo  he  again  joins  his 
hands  and  bows  his  head  profoundly  toward  the  Crucifix  on  the 
altar  (or  toward  the  Blessed  Sacrament  when  exposed);  for  ^'holy 
and  terrible  is  the  name  of  God"  (sanctum  et  terribile  nomen  ejus  — 
Ps.  no,  9).  This  profound  inclination  of  the  head  is  several  times 
repeated,  to  express  the  interior  acts  of  adoration  (adoranms  te)y  of 
gratitude  (graiias  agimus  tihi),  of  petition  (suscipe  deprecationem 
nostram)^  of  reverence  {Jesu  Cliriste)^  and  to  give  expression  to 
these  acts  of  homage  not  merely  in  w^ords,  but  also  by  the  body  in 
bowing  the  head.  At  the  last  words  of  the  Gloria  the  celebrant  signs 
himself  with  the  sign  of  the  Cross,  —  principally  to  close  the  sublime 
hymn  in  a  suitable  and  worthy  manner.  But  as  the  sign  of  the 
Cross  is  of  itself  a  symbolical  representation  of  the  Trinity,  it  may 
also  be  referred  to  the  glory  of  the  Holy  Trinity  expressed  in  the 
concluding  w^ords  of  the  hymn;  for  the  acknowledgment  of  the  three 
Divine  Persons  is  often,  although  not  always,  accompanied  with  the 
sign  of  the  Cross. ^ 

4.  This  Hymn  of  the  Angels  should  be  recited  and  sung  with 
angelic  devotion.'^  During  it  we  should  unite  in  heart  and  lips  with 
the  choirs  of  the  heavenly  hosts,  who  daily  assemble  around  the 
altar  and  never  grow  weary  of  chanting  God's  praise  and  our  happi- 
ness, as  they  once  sang  at  the  crib  of  the  new-born  Saviour.  There 
the  blessed  spirits  themselves  sang  for  us  the  hymn,  to  teach  us  how 
we  should  thank  the  Lord  for  having  raised  us  up,  poor  sinful  crea- 
tures, from  the  dust,  and  for  having  destined  us  to  occupy  the  thrones 
of  their  fallen  brethren  in  the  other  world,  to  whom  God  vouchsafed 
neither  time  nor  grace  for  repentance.^ 

i  Litania  Kyrie  eleison  finita,  dirigens  se  Pontifex  contra  populum  incipit 
Gloria  in  excelsis  Deo  et  statirn  regyrat  se  (he  turns  around)  ad  Orientem  (to  the 
altar)  usquedura  finiatur  (Ordo  Roman.  1,  n.  9).  This  turning  of  the  celebrant 
while  entoning  to  the  people,  which  probably  was  meant  to  invite  and  summon 
them  to  praise  God,  was  no  longer  customary  in  the  ninth  century.  According  to 
Amalarius  (f  857)  the  Gloria  was  entoned  while  facing  the  East  (that  is,  toward 
the  altar,  where  our  Lord  is),  but  on  the  Epistle  side  (cfr.  De  ecclesiast.  offic.  1,  3, 
c.  8).  —  Later  on  it  was  judged  more  suitable  to  recite  the  Angels'  Hymn  before  the 
image  of  the  Crucified  in  the  middle  of  the  altar  (cfr.  Durand.  Rational.  1.  4, 
c.  13,  n.  1). 

2  Hoc  angelicum  canticum  cum  magna  cordis  laetitia  ac  devotione  dulcissima 
est  cantandum  sive  legendum,  quod  fieri  nequit,  nisi  intellectus  in  coutemplatione 
Dei  stabiliter  atque  sincere  firmetur.  Quanto  enim  verba  fuerint  diviniora,  tanto 
anipliorem  advertentiam  et  elevationem  mentis  puriorem  requirunt ;  quo  etiam 
sensus  divinorum  verborum  affectuosior  est  atque  profundior,  eo  modica  cordis  dis- 
tractio  vehementius  nocet  ac  impedit.  Postremo  quum  Deus  attente  orandus  sit, 
attentius  tamen  laudandus  est,  et  tanto  attentius  quanto  majus  ac  dignius  est  Deum 
laudare  quam  orare  (Dion.  Carthus.  Exposit.  Missae  art.  10). 

3  Quaedam  dicuntur  a  choro,  quae  pertinent  ad  populum,  quorum  quaedam 
chorus  totaliter  prosequitur,  quae  scil.  toti  populo  iiispirantur ;  quaedam  vero  po- 
pulus  prosequitur  sacerdote  inchoantc,  qui  personam  Dei  gerit,  in  signum  quod 
talia  perveueruut  ad  populum  ex  revelatione  diviua,  sicut  fides  et  gloria  coelestis, 


39.   The  Collect.  407 

**  In  this  hymn  we  are  reminded  of  the  marvellous  joys  which 
happened  to  the  whole  world,  when  God  sent  to  condemned  man  a 
Saviour  from  heaven.  This  hymn  the  Church  of  God  likewise  sings 
with  great  joy,  like  unto  that  joy  which  any  man  might  in  all  reason 
experieuce  on  favorably  aud  bounteously  receiving  what  he  stood  in 
great  need  of,  for  which  he  had  entertained  an  ardent  desire  and  for 
which  he  had  earnestly  and  suppliantly  prayed.  As  though  our 
cries  to  God  had  just  now  been  heard  and  we  had  but  just  obtained 
from  God  the  fulfilment  of  our  desires,  the  priest  begius  with  great 
joy  to  praise  God:  ^ 'Honor  and  glory  be  to  God  in  the  highest,"  — 
and  the  choir,  in  the  place  of  the  entire  congregation,  who  can  no 
longer  restrain  their  hearts  overflowing  with  exultation,  unite  with 
the  priest,  and  with  lips  aud  heart  they  jointly  sing  the  praises  of 
God,  who  has  acted  so  mercifully  toward  us,  praising  and  extolling 
His  graces  in  many  joyful  words"  (Ein  Vergissmeinnicht  S.  65). 

*'No  composition  ever  lent  itself  more  perfectly  (than  the  Gloria) 
to  the  musician's  skill;  none  ever  afforded  better  play  to  the  rich  and 
rapid  succession  of  every  mode,  gay  and  grave;  none  better  supplied 
the  slow  and  entreating  cadence,  or  the  full  and  powerful  chorus. 
In  the  simple  Gregorian  chant,  or  in  the  pure  religious  harmonies 
of  Palestrina,  it  is  truly  'the  hymn  of  the  Augels'  "  (Wiseman). 

The  glorious  Apostle  and  Protector  of  Rome  —  St.  Philip  Neri 
—  on  the  day  of  his  death,  namely,  on  the  feast  of  Corpus  Christi 
(May  26,  1595),  at  a  very  early  hour  celebrated  a  low  Mass.  At 
the  Gloria  in  exceJsis,  he  was  suddenly  rapt  in  ecstasy  and  he  began 
to  sing;  full  of  devotion  and  jubilation  of  heart,  in  a  clear,  loud 
voice,  he  sang  the  "Angels'  Hymn"  from  the  beginning  to  the  end, 
as  though  he  had  already  departed  from  earth  and  was  rejoicing 
among  the  choirs  of  the  blessed  spirits. 

39.     The  Collect. 

After  the  Gloria,  or  the  Kyrie,  follows  the  principal  prayer, 
that  is,  the  peculiar  prayer  of  the  day  or  of  the  feast,  and  which,  as 
a  rule,  is  called  the  Collect.^  It  has  here  an  appropriate  place  in  the 
arrangement  of  the  INIass  rite;  for  by  the  humble  and  confident  cry 
for  mercy  in  the  Kyrie,  as  well  as  by  the  praisiug  of  the  divine 
power  and  goodness  in  the  Gloria,  we  have  placed  ourselves  in  the 
sentiments  befitting  prayer,   that  is,   disposed  ourselves  to  receive 


et  ideo  sacerdos  inchoat  Symbolum  fidei  et  Gloria  in  excelsis  Deo  (S.  Thorn.  3, 
q.  83,  a.  4  ad  6). 

1  In  the  Roman  Missal  the  heading  of  this  prayer  is  Orafio,  whereby  it  is  in 
an  eminent  sense  characterized  as  a  prayer.  The  name  Collecta  is  ascribed  to  it  in 
the  summarized  exposition  of  the  Mass  Rite  (Ritus  celebr.  Miss,  tit,  11,  n.  1).  To 
the  proper  prayer  of  the  day  there  are  generally  added  some  others  ;  they  too  are 
called  Collectae,  whether  prescribed  by  the  rubrics  and  decrees  (Orationes  prae- 
scriptae)  or  ordered  (Orationes  imperatae  sc.  a  Superiore)  by  ecclesiastical  super- 
iors (Pope  or  Bishop),  or  on  certain  days  of  lower  rite,  when  they  are  added  by  the 
celebrant  (ex  privata  devotione)  to  the  others  (.Orationes  votivae). 


408  //.    Liturgical  and  Ascetical  Part. 

from  God  a  favorable  answer  to  our  petitions.  *'The  I^ord  hatli  had 
regard  to  the  prayer  of  the  humble,  and  He  hath  not  despised  their 
petitions"  (Ps.  loi,  i8);  ^ 'the  prayer  of  the  humble  and  the  meek 
hath  always  pleased  Him"  (Judith  9,  i6),  "it  pierceth  the  clouds 
and  till  it  come  nigh,  he  will  not  be  comforted  and  he  will  not  de- 
part until  the  Most  High  behold"  (Kcclus.  35,  21),  that  is,  until 
the  prayer  is  answered.  The  Collects  are  prayers  of  petition, ^  in 
which  the  Church  by  the  mouth  of  the  priest  presents  to  God  her 
maternal  desires  and  interests,  in  order  to  obtain  for  her  children  the 
special  gifts  and  graces  corresponding  to  the  different  feasts  and 
times  of  the  holy  year.  The  Collect,  although  but  a  small  portion 
of  the  liturgy  of  the  Mass,  presents,  nevertheless,  in  several  respects 
some  very  important  and  interesting  features. 

I.     The  name   CoUecta.^ 

The  single  formulas  for  Mass  are  uniformly  arranged  according 
to  a  determined  rule;  hence  they  all  have  in  the  same  way  differently 
named  prayers.  The  first  prayer  comes  before  the  Epistle  and  is 
called  OratiOy  or  CoUecta  (collected  prayer);  the  second  forms  the 
conclusion  of  the  Ofertoriiim  and  is  called  Secreta  (silent  prayer); 
the  third  and  last  follows  the  Communion  and  is  called  Fostcommunio 
(Communion  prayer). — The  Collect  now  engages  our  attention, 
and  the  origin  and  meaning  of  this  somewhat  peculiar  name  will 
first  be  explained. 

The  word  CoUecta^  frequently  designated  in  former  times  the 
religious  assembly  or  congregation  of  the  faithful  for  the  exercises  of 
divine  service,  and  principally  for  the  Sacrifice  of  the  Mass;  then  it 
was  made  to  designate  the  celebration  of  divine  worship  itself,  —  of 
the  ordinary  morning  and  night  prayer,  the  prayer  in  choir,  of  the 
Holy  Sacrifice.  CoUecta  was  the  name  especially  given  to  the  pre- 
paratory divine  service  held  on  the  Station  days   in  a  particular 

1  In  ofiScio  Missae  est  ordinatissima  mixtio  commeinorationis  divinae  excel- 
lentiae,  quam  laudamus,  et  recognitionis  nostrae  miseriae,  pro  qua  oramus ;  nam 
post  Confessionem  ante  altare,  in  qua  nostram  profitemur  miseriam,  iuchoatur 
Introitus,  qui  est  cantus  laudis  divinae,  et  statim  subjunguntur  Kyrie  eleison,  in 
quo  rursus  humiliamus  nos  ipsos,  nostram  miseriam  declarantes.  Hoc  finito  ad 
Dei  laudem  convertimur,  dicentes  Gloria  in  excelsis  Deo^  quo  completo  Oratio 
sequitur,  in  qua  denuo  consideramus  nos  ipsos  et  misericordiam  imploramus  mi- 
seriae nostrae  (Dion.  Carthus.  Expos.  Missae  art.  11). 

2  Sequitur  oratio  prima,  quam  Collectam  dicunt  (Ordo  Roman.  II,  n.  6).  — 
Prima  oratio  dicitur  aliquando  Oratio^  aliquando  CoUecta  (Amalar.  [f  857]  Eclog. 
n.  23).  —  Oratio  sive  CoUecta  statim  subsequitur,  quamtumvis  CoUecta  proprie 
vocetur  oratio  ilia,  quae  fit  in  processione,  cum  populus  et  universus  clerus  ab  una 
ecclesia  procedit  ad  alteram  (Beleth.  c.  37). 

3  CoUecta  (from  colligere  =  to  collect  or  to  gather)  is  a  substantive  form  in- 
stead of  collectio.  In  the  Vulgate  and  the  Fathers  CoUecta  is  also  the  name  of  the 
(public)  gathering  of  alms  and  charity.  (Cfr.  1  Cor.  16,  2.)  —  The  corresponding 
Greek  word  synaxis  (trui/afts  from  <ru»'(£7a>)  is  also  frequently  used  to  denote  the 
assemblies  of  the  faithful  for  divine  worship,  the  celebration  of  the  Eucharistic 
Sacrifice,  and  especially  Holy  Communion. 


39.   The  Collect.  409 

church,  which  preceded  the  procession  to  the  Station  Church.  At 
this  preliminar}'  celebration  the  blessing  and  the  concluding  prayer 
of  the  celebrant,  namely,  the  Oratlo  ad  CoUectam^  that  is,  the  prayer 
at  the  religious  gathering,  formed  the  principal  jDart.  The  longer 
term  Oratio  ad  CoUectam  was  then  abbreviated  and  merely  the  word 
CoUecta  was  used  to  "designate  the  prayer,  thus  transferring  the  name 
of  the  whole  to  the  principal  part.  Now,  if  the  name  Collect  was 
originally  given  to  that  prayer  which  was  addressed  to  the  assembled 
people  at  the  preparatory  service  of  the  Station  celebration  (super 
populum  coUectiim)y  then  it  was  evident  that  the  first  Mass  prayer 
to  be  said  soon  after  in  the  Station  Church  should  likewise  be  called 
Collect,  since  it  also  was  a  prayer  at  the  Collect,  that  is,  at  the 
assembly  and  celebration  of  divine  worship.^  —  With  this  historical 
interpretation  are  found  to  harmonize  naturally  certain  other  ex- 
planations, which  are  often  unjustifiably  advanced  and  emphasized 
on  their  own  merits  alone,  that  is,  without  regard  to  the  historic 
origin  and  foundation  of  the  term  CoUecta. 

Like  the  Mass  prayers  in  general,  this  prayer  before  the  Epistle 
is  not  merely  a  private  prayer  of  the  priest,  but  a  liturgical  oue, 
that  is,  a  public  prayer  which  the  celebrant  recites  in  the  name  and 
by  the  commission,  as  well  as  according  to  the  ordinance  of  the 
Church,  and  with  a  special  intention  for  the  welfare  of  the  whole 
Christian  people.-  The  priest  stands  at  the  altar  as  mediator  between 
God  aud  man,  he  there  presents  the  desires  and  interests  of  all  before 
the  throne  of  God.  To  him  applies  what  is  said  of  the  Prophet 
Jeremias:  ^'This  is  a  lover  of  his  brethren  and  of  the  people  Israel, 
this  is  he  that  prayeth  much  for  the  people  and  for  all  the  city" 
(2  Mac.  15,  14).  The  faithful  assisting  at  the  Sacrifice  are  of  one 
heart  and  one  soul,  they  pray  interiorly  and  unite  with  the  priest 
who,  as  their  representative,  gathers  up  and  collects,  so  to  say,  their 
supplications  and  desires  to  present  them  before  the  God  of  holiness 
(vota  popidi  coUigit).'^  The  celebrant  is  the  angel  of  the  Lord  who 
puts  the  holy  incense,  namely,  the  devout  prayers  of  fer\'ent  Chris- 
tians, into  the  golden  chalice  of  his  heart,  whence  they  sweetly  as- 
cend to  the  throne  of  the  Most  High  (Apoc.  8,  3 — 4). 

As  a  collective  prayer,  the  Collect  is  still  to  be  considered  under 
another  aspect.  It  is  considered,  namely,  as  a  prayer  which  in 
comprehensive  brevity  (compendiosa  hrevitate)  embodies  the  most 

1  Colledam  propria  dici  volunt  earn  oration  em,  quae  olim  super  populum  fieri 
solebat,  quando  collectus  in  unum  erat  cum  universo  Clero  in  una  Ecclesia,  ut  ad 
aliam  procederet,  in  qua  Static  celebranda  erat.  Ex  quo  fieri  potuit,  ut  ad  reliquas 
hujusmodi  orationes  Collectae  nomen  dimanarit  (Bona,  Rer.  liturg.  1.  2,  c.  5,  §  3). 

2  Oratio  publica  est,  quae  a  ministris  Ecclesiae  pro  populo  manifeste  ac  so- 
lemniter  funditur,  quam  oportet  non  solum  esse  mentalem,  sed  etiam  vocalem 
(Dion.  Carthus.  IV,  dist.  15,  q.  6). 

3  Orationes,  quae  circa  principium  Missae  dicuntur,  Collectae  vocantur  eo 
quod  sacerdos,  qui  fungitur  ad  Deum  legatione  pro  populo  petitiones  omnium  in 
eis  colligat  et  concludat  (Innocent.  III.,  De  sacr.  altar,  myster.  1.  2,  c.  27). 


410  //.    Liturgical  and  Ascetical  Part. 

important  petitions,  that  is,  the  sum  or  idea  of  all  that  we,  in  con- 
sideration of  the  day's  celebration,  especially  seek  to  obtain  from 
God.^  With  this  feature  of  the  Collect  its  place  in  the  Divine 
Office  harmonizes  perfectly;  it  returns  almost  in  every  Hour 2  and  in 
such  a  way  that  the  whole  of  the  prayer  preceding  it  finds  therein 
a  short  and  solemn  conclusion.  It  is,  therefore,  the  peculiar  prayer 
of  the  day,  that  is,  the  prayer  in  which  the  Church  repeatedly  ex- 
presses what  is  nearest  to  her  heart  and  what  she  principally  desires 
for  her  children. 

Finally,  some  persons  —  and  indeed  in  a  manner  more  edifying 
than  solid  —  discover  in  the  word  Collecta  an  admonition  for  priest 
and  people  to  gather  and  keep  all  their  senses  and  thoughts  collected 
together,  in  order  to  offer  to  God  in  profound  recollection  of  spirit 
(coUectis  animis)  the  supplications  comprised  in  the  prayer. ^  — 
Collect  is,  therefore,  an  ingenious,  deeply  significant  term  for  the 
first  prayer  of  Holy  Mass:  the  name  itself  recalls  the  beautiful  Station 
solemnities  of  early  Christian  ages,  at  the  same  time  it  characterizes 
the  Oration  as  a  liturgical  prayer  of  the  priest,  draws  attention  to 
the  rich  contents  embodied  in  its  few  words  and,  moreover,  reminds 
us  of  the  pious  disposition  of  soul  required  for  its  recitation.^ 

2.     The  Liturgical  Kissing  of  the  Altar.^ 


1  This  name  of  Collects,  in  fine,  has  its  origin  in  the  fact  that  the  words,  of 
which  they  are  composed,  are  taken  from  all  that  is  most  touching  and  beautiful 
in  Holy  Scripture,  in  the  treasures  of  tradition,  or  even  in  the  lives  of  the  saints, 
whose  feasts  are  celebrated ;  it  is  a  wonderful  epitome,  a  substantial  abridgment 
which  sums  up  everything  (Pichenot,  Les  Collectes  p.  8). 

2  Prime  and  Complin  have  —  as  liturgical  morning  and  evening  prayers  — 
always  the  same  Oration,  and  in  the  Vespers  of  Lent  the  Oratio  super  populum  is 
recited. 

3  Sequitur  oratio,  quae  Collecta  dicitur  eo  quod  omues  adstantes  Missae  se 
debeant  devote  colligere  et  cum  sacerdote  fideliter  orare  (S.  Bonav.  Exp.  Miss.  c.  2). 

■*  Brevis  haec  oratio  ideo  Collecta  dicitur,  quia  populo  in  unum  congregato  et 
collecto  recitatur,  vel  quia  sacerdos  legatione  apud  Deum  pro  omnibus  fungens 
omnium  vota  in  unum  colligit,  vel  quia  ex  selectis  s.  Scripturae  et  Ecclesiae  verbis 
compendiosa  brevitate  colligitur,  vel  quia  omnes  collectis  animis  affectus  suos  et 
mentem  ad  Deum  attollunt  (Bona  1.  c). 

^  Already  the  most  ancient  Roman  Ordos  and  all  the  Missals  of  the  Middle 
Age  prescribe  the  kissing  of  the  altar  several  times  during  the  celebration  of  the 
Eucharistic  Sacrifice.  The  unauthorized  assertion  that  the  kissing  of  the  altar  in 
this  manner  at  the  celebration  of  Mass  is,  "without  doubt,  repeated  too  frequent- 
ly" (Liift,  Liturgik  11,  542),  is  absolutely  to  be  rejected;  for  the  present  ordinance 
and  practice  of  the  Church,  according  to  which  the  celebrant  kisses  the  altar  quite 
often,  is  based  on  the  signification  of  this  liturgical  osculum.  As  the  specially 
dedicated  place  of  sacrifice,  as  the  resting-place  of  the  Body  and  Blood  of  Christ, 
as  the  tomb  of  the  relics  of  the  martyrs  and  as  the  symbol  of  Christ,  our  Divine 
Victim,  the  altar  is  incontestably  the  most  excellent  and  the  holiest  part  of  the 
Church  and,  therefore,  deserving  of  all  the  veneration  rendered  by  the  kissing.  — 
This  liturgical  kiss  does  not  merely  apply  to  the  sanctified  place  of  sacrifice,  but 
principally  to  the  invisible  Victim  and  Sacrificing  Priest,  whom  the  altar  symbol- 


39,   The  Collect.  411 

The  Collect  is  introduced  by  the  kissing  of  the  altar,  the  mutual 
salutation  and  the  invitation  to  prayer.  —  After  the  celebrant  at  the 
conclusion  of  the  Gloria  has  made  the  sign  of  the  Cross  on  himself, 
he  immediately,  without  joining  his  hands, ^  kisses  the  altar  in  the 
middle,  because  the  holy  stone  is  there  which  represents  Jesus  Christ, 
the  living  Head  and  Corner-stone  of  the  Church,  and  also  because 
principally  in  this  place  rest  the  relics  of  the  martyrs.  In  the  kiss- 
ing of  the  altar  we  may  distinguish  a  twofold  meaning :  first  of  all, 
it  is  a  sign  and  expression  of  benevolent  love;  and  then,  a  proof  of 
reverence  and  devotedness.  Hence  the  special  meaning  of  kissing 
the  altar  at  this  part  of  the  Mass  is  now  evident.  In  a  full  sense, 
the  altar  is  a  symbol  of  Christ  and  the  saints  united  with  Him  in 
glory;  it  represents  the  triumphant  Church  in  heaven  as  a  whole; 
to  it  belong  Christ  as  the  Head  and  the  elect  as  His  members.  Now, 
since  the  priest  stands  at  the  altar  as  a  mediator  between  heaven  and 
earth,  he,  therefore,  first  salutes  with  the  altar-kiss  the  triunq^hant 
Church,  to  tender  to  it  his  love  and  reverence,'^  then  by  the  Dominus 
vohiscum  the  Church  militant  in  words  that  call  down  upon  the 
latter  salvation  and  blessing. 

3.     The  Priest's  Salutation. 

With  hands  joined  before  his  breast  and  with  downcast  eyes, 
the  priest  with  grave  and  measured  step  turns  (on  his  right)  toward 
the  people;  then,  while  slowly  extending  and  joining  the  hands, ^  in 
the  person  of  those  present  he  salutes  the  entire  Church  with  the 
benediction:  Dominus  vohiscum  —  "The  Lord  be  with  you."  This 
motion  of  the  hands,  which  is  repeated  in  precisely  the  same  manner 
at  the  Or  emus  ^  harmonizes  perfectly  with  the  meaning  of  the  words 
spoken.  The  extending  of  the  hands  expresses  the  ardent  longing 
and  the  earnest  desire  of  the  priest,  that  the  blessing  he  invokes  may 
be  bestowed;  the  joining  of  the  hands  signifies  that  the  priest  humbly 
mistrusts  his  own  strength  and  confidently  abandons  himself  to 
the  Lord. 


ically  indicates.  If  the  priest  thinks  of  this,  he  will  be  touched  by  this  ceremony 
and  incited  to  devotion,  and  will  joyfully  often  repeat  the  kissing  of  the  altar,  in 
order,  in  his  own  name  and  in  the  name  of  the  faithful,  anew  to  present  to  our 
Saviour  sacrificing  Himself  for  us,  due  love,  veneration  and  gratitude  (cf.  Augs- 
burger  Pastoralbl.  Jahrg.  1879,  S.  265  etc.)- 

1  In  like  manner  the  hands  must  not  be  joined  after  the  Sign  of  the  Cross  at 
the  end  of  the  Credo  and  Sanctus  (S.  R.  C.  12.  Nov.  1831). 

^  The  priest  kisses  the  altar  each  time  before  turning  to  the  people,  and,  with 
the  words  Do^ninus  vobiscunty  wishing  the  people  to  their  very  face,  as  it  were,  the 
divine  blessing  in  a  more  impressive  manner.  He  would,  namely  —  for  thus  also 
may  this  rite  be  interpreted  —  not  turn  to  the  people,  without  having  previously 
evinced  toward  the  sanctuary  this  reverence,  and  he  would  at  the  same  time  in- 
dicate that  all  the  help  and  all  the  blessings  of  grace  that  he  wishes  to  the  people 
present,  must  come  from  the  altar  and  from  our  union  with  the  Saviour  sacrificing 
Himself  upon  it. 

3    Without  raising  them. 


412  //.  Liturgical  and  Ascetical  Part. 

This  formula  of  well-wisliing  dates  back  to  the  Old  Testament. 
In  the  book  of  Ruth  it  is  related,  that  Booz  greeted  his  reapers  in 
the  field  with  the  words:  "The  Lord  be  with  you,"^  and  that  they 
answered  him:  "The  Lord  bless  thee."  To  the  blessed  Virgin  the 
Archangel  Gabriel  said:  Dominus  tecum  —  "The  Lord  (is)  with 
thee"  (Luke  I,  28). — The  aforesaid  mutual  salutation'^  is  frequently 
repeated  during  the  celebration  of  Mass  (eight  times),  in  order  con- 
stantly to  excite,  increase  and  awaken  afresh  the  spiritual  union  and 
the  communion  of  prayer  during  the  Holy  Sacrifice  between  the 
priest  and  the  people.  As  the  meaning  of  this  general  formula  of 
salutation  is  uncommonly  copious,  its  special  signification  must  be 
explained  according  to  the  place  and  connection  in  which  it  occurs. 
Where  the  Lord  is,  there  He  produces  the  most  happy  results,  there 
He  imparts  manifold  gifts,  graces  and  blessings.^  By  the  fonnula 
Bominns  volnscum  are  wished  all  the  goods,  which  are  connected 
with  the  presence  of  the  Lord. 

Inasmuch  as  the  priest  before  the  Collect  expresses  his  wish, 
that  the  Lord  come  into  the  hearts  of  the  people,  he  at  the  same  time 
intends  to  implore  for  the  faithful  the  assistance  of  the  grace,  light 
and  strength  necessary  for  a  good  and  perfect  prayer.^  The  words 
Dominus  roUsciim  in  this  place  are,  consequently,  a  request  for  the 
assistance  of  divine  grace,  to  enable  the  faithful  to  pray  efificaciously 
and  to  ask  for  what  is  proper,  since  all  our  sufficiency  is  from  God, 
and  without  Christ  we  can  do  nothing  profitable  for  salvation  (2  Cor. 
3,5;  John  15,5).  Prayer  presupposes  the  assistance  of  divine  grace, 
without  which  its  practice  is  not  possible.  "We  know  not  what  we 
should  pray  for  as  we  ought;"  therefore  "the  Spirit  must  help  our 
infirmity."  Yes,  the  Holy  Ghost  Himself  "asketh  for  us  with  un- 
speakable groanings"  (Rom.  8,  26),  that  is.  He  awakens  in  us  the 
desire  to  pray.  He  urges  us  to  pray.  He  grants  us  devotion  aud  per- 
severance in  prayer.  He  renders  our  prayer  pleasing  and  meritorious 
in  the  sight  of  God. ^  "The  spirit  of  grace  and  of  supplication" 
{spiritus  gratiae  et precum  —  Zach.  12,  10),  which  the  Lord  pours 

1  Booz  veniebat  de  Bethlehem  dixitque  messoribus  :  Dominus  vobiscum.  Qui 
responderunt  ei :  Benedicat  tibi  Dominus  (Ruth  2,  4). 

2  At  the  recitation  of  the  Divine  Office  only  the  priest  and  deacon  (but  not  the 
sub-deacon)  may  say  the  Dominus  vobiscum  before  and  after  the  prayer;  by  this  is 
signified  that  here  there  is  question  of  a  canonical  salutation,  which  presupposes 
the  Sacrament  of  Order  on  the  part  of  him  who  pronounces  the  blessing. 

8  Dominus  vobiscum,  i.  e.  gratiam  vobis  infundat  devote  mecum  orandi  et 
sacra  verba  digne  atque  salubriter  audiendi,  et  haec  verba  ex  libro  Ruth  sumpta 
videntur,  suntque  affectuose  a  sacerdote  dicenda,  velut  a  mediatore  inter  Deum  et 
populum,  secundum  exigentiam  caritatis  fraternae,  quae  in  sacerdotibus  exuberau- 
tior  esse  debet  (Dion.  Carthus.  Expos.  INIissae  art.  11). 

4  Illo  modo  recte  accipitur,  quo  solet  significari  per  efficientem  id  quod  effici- 
tur,  i.  e.  gemere,  desMerare  et  postulare  nos  faciat  vSpiritus  sanctus,  dum  scilicet 
gemendi  atque  postulari  cordibus  uostris  iuspirat  affectum  (vS.  Fulgent.  Contra 
Fabian,  fragm.  5). 


39.   The  Collect.  413 

out  over  His  Church,   is,  iudeed,   a  great  aud  precious  gift,   since 
prayer  itself  is  the  source  of  so  many  blessings. 

In  addition  to  the  grace  of  prayer,  which  is  here  principally 
and  first  of  all  desired,  the  salutatory  blessing  of  the  priest  comprises 
numberless  other  graces;  for  when  the  Lord  enters  into  a  pure  and 
penitent  heart,  at  the  same  time  all  good  things  come  along  with 
Him  —  riches,  glory,  peace,  joy  and  happiness.  When  our  Lord  is 
with  us,  He  imparts  the  desire  and  the  relish  for  all  that  is  good; 
strength  in  all  combats  and  jDcrsecutions,  consolation  in  all  suffer- 
ings and  encouragement  in  all  temptations.  The  possession,  the 
grace  and  the  love  of  God,  the  soul's  familiar  intercourse  and  con- 
fident communion  with  God  constitute  a  boundless  treasure  for  man. 
Whoever  lives  and  perseveres  in  this  intimate  union  with  God,  may 
with  confidence  exclaim  in  the  w^ords  of  David:  "Though  I  should 
walk  in  the  midst  of  the  shadow  of  death,  I  will  fear  no  evil,  for 
Thou,  O  Lord,  art  with  me  "  (Ps.  22,  4).  Therefore,  the  priest  could 
not  wish  anything  better  to  the  faithful  than  what  is  included  in 
the  greeting  Bominus  vohiscum;  for  "blessed  is  the  nation  whose 
God  is  the  Lord;  the  people  whom  He  hath  chosen  for  His  inheri- 
tance" (Ps.  32,  12). 

And  how  do  the  people  respond  to  this  greeting  of  the  priest  ? 
By  the  mouth  of  the  acolyte,  they  answer  with  the  corresponding 
greeting:  Et  cum  spiritii  tuo  —  "And  with  thy  spirit."^  The  same 
or  a  similar  wish  for  a  blessing  St.  Paul  frequently  emploved  in  his 
Epistles.'-^  Out  of  gratitude  for  the  imparted  salutation  and  blessing, 
the  people  express  the  wish  that  the  Lord  would  with  His  enlighten- 
ing and  strengthening  grace  replenish  and  penetrate  the  spirit^  of 

1  In  a  profouudly  significant  manner  does  St.  Chrysostom  refer  the  word 
spiritus  —  spirit  —  to  the  divine  TrveOfxa,  imparted  at  the  ordination  by  the  imposi- 
tion of  hands.  "If  the  Holy  Ghost  were  not  in  this  your  common  father  and 
teacher,  you  would  not  recently,  when  lie  ascended  this  holy  chair  aud  wished  vou 
all  peace,  have  cried  out  with  one  accord  :  And  with  thy  spirit.  Thus  you  cry  out 
to  him,  not  only  when  he  ascends  his  throne,  when  he  speaks  to  you  and  prays  for 
you,  but  also  when  he  stands  at  this  holy  altar,  to  offer  the  dread  Sacrifice.  He 
does  not  touch  that  which  lies  on  the  altar  before  wishing  you  the  grace  of  our 
Lord  aud  before  you  have  replied  to  him:  A7td  with  thy  spirit.  By  this  cry  you 
are  reminded  that  he  who  stands  at  the  altar  does  nothing,  and  that  the  gifts,  that 
repose  thereon,  are  not  the  merits  of  a  man,  but  that  the  grace  of  the  Holy  Ghost 
is  present  and,  descending  on  all,  accomplishes  this  m5-sterious  Sacrifice.  We  see 
indeed  a  man,  but  God  it  is  who  acts  through  him.  Nothing  human  takes  place 
at  this  holy  altar"  (First  Homily  for  the  Feast  of  Pentecost,  Number  4). 

2  Dominus  Jesus  Christus  cuin  spiritu  tuo  (2  Tim.  4,  22).  —  Gratia  Domini 
nostri  Jesu  Christi  cum  spiritu  vestro  (Gal.  6,  22). 

2  Nee  vacat  mysterio,  quod  sacerdoti  dicenti :  ^^Domiiius  vobiscuni^^  non  re- 
spondeatur:  "Et  tecum,"  sed :  ^^Et  cu)n  spiritu  tuo,''  quod  verbum  est  niajoris 
moment!  magisque  spirituale,  quasi  respondentes  optent,  Dominum  implere  spi- 
ritum  ejus  devotione,  ut  magno  fervore  pro  omnibus  oret,  ita  ut  ejus  oratio  non 
solum  lingua  proferatur,  sed  multo  magis  corde  et  spiritu  (De  Poute,  De  christ. 
horn,  perfect.  IV,  tr.  2,  c.  11,  §  2). 


414  //.   Liturgical  and  Ascctical  Part, 

the  celebrant,  that  he  may,  as  a  man  of  God,  as  a  truly  spiritual 
man,  be  enabled  to  j^resent  in  a  worthy  manner  the  petitions  and 
supplications  of  the  whole  Church.  The  priest  does  indeed  greatly 
stand  in  need  of  the  assistance  of  this  grace,  when  he  is  standing  at 
the  altar;  for  "holy  is  this  place,  where  he  prays  for  the  trans- 
gressions and  sins  of  the  people" —  Locus  iste  sanctus  est,  in  quo 
oral  sacerdos  pro  delictis  et  peccatis  populL  In  that  he  prays  and 
offers  as  a  minister  of  the  Church,  he  discharges  the  most  exalted 
duty  that  the  Church  has  to  fulfil  toward  God.  The  priest  appears 
at  the  altar  by  commission  of  the  Church,  the  immaculate  Spouse  of 
Christ,  there  to  recite  for  the  welfare  and  salvation  of  the  living  and 
the  dead  those  venerable  prayers  wliich  she  herself,  ins^Dired  by  the 
Holy  Ghost,  has  composed  and  prescribed.  Now,  if  we  are  already 
obliged  to  prej^are  our  soul  carefully  for  every  private  prayer,  how 
much  more  is  this  necessary  for  the  prayers  of  the  Mass:  how  great 
then  should  be  the  celebrant's  recollection  of  mind,  devotion  and 
fervor  of  heart,  that  he  may  offer  up  worthily  such  holy,  such  sub- 
lime words  to  the  Most  High !  ^ 

"The  Lord  be  with  thy  spirit,"  —  this  wish  also  reminds  the 
priest  of  the  solemn  hour,  when  on  receiving  the  tonsure  he  made 
the  offering  of  the  adornment  of  his  hair  as  a  figure  of  his  renuncia- 
tion thenceforth,  for  the  love  of  Jesus  Christ,  of  all  the  goods  and 
joys  of  this  world  —  as  he  cheerfully  uttered  the  words :  Dominus 
pars  haereditatis  meae  et  calicis  mel —  "The  Lord  is  the  portion 
of  my  inheritance  and  of  my  cup"  (Ps.  15,  5).  Then  it  was  that 
"the  lines  fell  to  him  in  goodly  places,  and  his  inheritance  became 
goodly  to  him;"  for  then  the  Lord  became  his  sole  possession,  his 
precious  legacy,  his  fortune  and  property,  his  reward.  All  this  the 
priest  cannot  but  remember,  whenever  he  hears  this  salutation  from 
the  lips  of  the  people  :  he  cannot  but  renew,  on  his  part,  his  prom- 
ise to  consecrate  himself  entirely  to  the  Lord,  and  wish  that  he  should 
ever  remain  the  Lord's  special  property  and  possession,  in  order  that 
he  may  be  a  true  cleric  in  the  fullest  sense  of  the  term. 

The  bishop  salutes  the  faithful  (as  does  the  priest)  during  Holy 
Mass  with  the  Doniimts  vohiscuni]  except  that  in  this  place  (that 
is,  before  the  Collect)  the  bishop's  salutation  on  those  days  on  which 
the  Gloria  is  said,  is:  Pax  vohis  "Peace  be  to  you!'^'-^     The  connec- 


1  Quamvis  oratio  boni  sacerdotis  efficacior  sit  ad  impetraudum  quam  mali, 
tamen  oratio,  imo  et  totum  officium  mali  sacerdotis  virtutem  soilitur  et  ad  im- 
petraudum fit  efficax,  in  quantum  sacerdos  talis  orat  et  agit  in  persona  totius 
Ecclesiae.  Praeterea  quamvis  ubique  et  semper  Deus  ab  onini  christiano  reverenter 
et  pure  atque  sollicite  exorandus  consistat,  a  sacerdote  tanicn  in  Missa  tanto  ar- 
dentius  sinceriusque  orandus  est,  quanto  causa  orandi  est  major  et  ipsum  officium 
digtiius,  persona  quoque  Christo  vicinior,  ut  i)ula  mediator  Dei  et  plebis  (Dion. 
Carthus.  1.  c). 

2  Postea  salutans  populum  Pontifex  dicit  **Pa.r  vobiscuvi''''  sive  "Pa.r  vobis'\ 
Respond.  ^*El  cuin  spiritu  tuo''''  (Ordo  Rom.  II,  n.  6).  Before  the  Offertory  it 
says  n.  9:  Salutat  episcopus  populum  diccns:  Dotninus  vohiscuin.  —  The  \vords 
Pax  vobis  were  regarded,  even  in  the  tenth  century,  as  a  festive,  joyful  fornmla  of 


39,   The  Collect,  415 

tion  between  this  salutation  and  the  Hymn  of  the  Angels  should  not 
be  passed  over :  the  bishop  invokes  that  peace  which  is  announced 
in  the  Gloria.^  Therefore,  as  it  was  the  privilege  of  the  bishop  to 
recite  the  Hymn  of  the  Angels  on  all  Sundays  and  feast-days,  while 
the  same  was  permitted  to  priests  only  at  Easter,  in  like  manner, 
the  bishops  alone  were  allowed  to  salute  the  faithful  immediately 
after  the  Gloria  with  tlie  Pax  vohis.  From  the  end  of  the  eleventh 
century  the  recitation  of  the  Gloria  ceased,  indeed,  to  be  the  exclusive 
privilege  of  bishops,  as  priests  were  then  j^laced  on  the  same  footing 
as  they  in  this  matter;  but  the  greeting  of  the  people  with  Pax 
vohis  was,  nevertheless,  reserved  to  them  as  a  peculiar  distinction. 
The  formula  Pax  vohis  has  a  certain  preference  over  Dominus  vohis- 
cum ;  this  preference  does  not  lie  in  its  contents,  but  in  the  fact  that 
the  Lord  Himself  had  frequently  this  salutation  Pax  vohis  on  His  lips 
and  thereby  sanctified  it.  Therefore,  if  the  bishop  salutes  the  faith- 
ful with  Pax  vohiSy  he  hereby  manifests  himself  in  a  special  manner 
as  the  representative  of  the  Lord  who,  after  His  Resurrection,  said 
to  His  disciples:  "Peace  be  to  you!"-  As  successors  of  the  Apostles, 
bishops  also  possess  (in  addition  to  other  privileges)  a  greater  power 
of  dispensing  graces  and  blessings  than  priests  enjoy;  for  they  pos- 
sess the  jDlenitude  of  the  power  of  Order  for  the  administration  and 
dispensation  of  the  heavenly  treasures  of  grace.  This  sublime  and 
more  complete  power  of  blessing,  connected  with  the  bishop's  con- 
secration and  dignity,-  is  very  appropriately  exhibited  by  the  bishop' s 
saluting  the  faithful  at  the  commencement  of  ]Mass  with  the  Pax 
vohis,  as  well  as  at  the  end  of  ^Nlass  in  the  concluding  benediction  by 
the  threefold  sign  of  the  Cross.  —  The  salutation  of  peace  Pax  vohiSy 
which  the  bishop,  after  the  example  of  Christ  and  the  Apostles, 
utters  on  certain  days  in  the  Mass,  contains  in  itself  the  plenitude  of 
everv-  good.  —  However,  salvation  and  blessing  for  time  and  eternity 
are  also  essentially  comprised  in  the  Dominus  vohisciim:  for  where 
our  Lord  is,  there  also  is  His  peace. ^ 


salutation  and  were,  therefore,  not  used  on  penitential  days.  The  Ordo  Rom.  XIV, 
c.  79  (written  before  the  middle  of  the  fourteenth  century)  contains  the  rubric : 
Ante  orationem  non  dicit :  Pa.r  vobis,  sed  tantum :  DojntJiics  vobisciiin,  et  sic  in 
omnibus  feriis  et  dominicis  tam  Quadragesimae  quam  et  Adventus,  exceptis  Domi- 
nica Gaudete  et  Laetare. 

1  Episcopus  celebrans  in  festis  in  prima  salutatione  dicit:  ^'^Pax  vobis^\  quod 
post  resurrectionem  discipulis  dixit  Dominus,  cujus  personam  repraesentat  prae- 
cipue  Episcopus  (S.  Thom.  3,  q.  83,  a.  5  ad  6). 

2  Pontifex  salutationem  praemittit  ad  populum  dicens :  Pax  vobis ;  illius 
utens  eulogio,  cujus  fungitur  pontificio.  Minor  autem  sacerdos  ait:  Dominus  vobis- 
cum.  Ut  episcopus  se  ostendat  Christi  vicarium,  prima  vice  dicit :  Pax  vobis. 
Quoniam  haec  fuit  prima  vox  Christi  ad  discipulos,  cum  eis  post  resurrectionem 
apparuit.  Ad  instar  vero  sacerdotum  ceterorum  dicit  postea  :  Dominus  vobiscum  ; 
ut  se  unum  ex  ipsis  ostendat  (Innoc.  III.,  De  sacr.  alt.  myst.  1.  2,  c.  24).  —  Cfr. 
Sicard.  Mitral.  1.  3,  c.  2. 

2  The  Greeks  always  use  indiscriminately  the  formula:  "Peace  be  to  all'* 
(jelpy}VT]  iraaiv),  to  which  the  congregation  answer:   "And  with  thy  spirit." 


416  //.   Liturgical  and  Ascetical  Part. 

Both  the  sacerdotal  and  the  episcopal  salutation  come  from  the 
lips  of  the  representative  of  Christ,  not  as  some  mere  empty  wish, 
but  as  a  blessing  spoken  with  the  efficacy  of  higher  power,  contain- 
ing within  itself  supernatural  strength;  so  that  in  reality  it  imparts 
the  good  it  expresses  to  all  whose  hearts  are  susceptible  of  it.  The 
Lord  stands  at  the  door  and  knocks;  to  any  one  who  hears  His  voice 
and  opens  the  door  to  Him,  He  will  come  and  enter  with  His  peace 
(Apoc.   3,   20). 

If  the  mutual  salutation  is  realized,  if  priest  and  people  are 
animated  and  moved  by  the  silent  wafting  of  grace,  if  they  are 
closely  united  to  God  and  to  one  another,  then  in  the  Collects  they 
will  so  express  the  desire  and  longing  of  their  hearts  as  to  deserve 
to  be  favorably  heard. ^  Prayer  in  common  penetrates  more  pow^- 
fully  to  Heaven,'-^  as  it  was  expressly  recommended  by  our  Divine 
Saviour  and  received  from  Him  a  special  promise  (Matt.  18,  19-20). 
Therefore,  there  now  follows  the  invitation  of  the  priest  to  common 
prayer. 

4.     The  Or  emus. 

Standing  at  the  Epistle  side  of  the  altar,  the  priest  humbly  and 
reverently  bows  his  head  to  the  Crucifix  upon  the  altar,  extends  his 
hands  and  presently  joins  them  again,  while  saying  the  word:  Oremus 
—  "Let  lis  pray!"  This  is  an  invitation  to  pray  in  common,  which 
the  priest  directs  both  to  himself  and  to  those  present.^  "Let  us 
pray!"  Thus  the  i^riest  invites  all;  we  are  not  merely  to  utter  words 
with  the  lips,  but  to  honor  God  we  must  raise  heart  and  mind  to 
Him.  We  will  pour  out  our  heart  to  the  Lord,  acknowledge  our 
poverty  and  misery,  and  expect  and  implore  from  God,  the  all- 
merciful  and  the  all-powerful,  salvation  and  help  in  all  our  necessi- 
ties! That  this  prayer  of  the  Mass  should  be  made  in  common,  is 
indicated  not  only  by  the  name  Collect  and  the  word  Oremus^  but, 
moreover,  by  the  priest's  speaking  aloud.  For  the  priest  prays 
aloud  to  call  the  attention  of  the  faithful  to  join  at  least  mentally 
with  him  in  his  prayer  and  to  pray  along  with  him.  Prayer  is  the 
liturgical  accompaniment  of  the  Sacrifice.  The  best  and  the  most 
profitable  participation  in  the  Holy  Sacrifice  consists  in  that  those 
present  follow  the  priest  step  by  step,  jointly  praying  and  offering 
with  him.^  —  "The  greeting  of  the  priest  to  the  people  has  for  its 


^     Sola  est  oratio,  quae  Deum  vincit  (Tertull.  De  Oratione  c.  29). 

2  Post  introitum  sacerdotis  ad  altare  litaiiiae  aguntiir  a  clero,  ut  generalis 
oratio  praeveniat  specialeiii  sacerdotis;  subsequitur  aiiteni  oratio  sacerdotis  et  paci- 
fica  priiiiuni  salutatione  populum  salutaus,  pacis  responsiun  ah  illo  accipit,  ut  vera 
Concordia  et  caritatis  pura  devotio  facilius  postulata  inijietret  ab  eo,  qui  corda 
aspicit  et  interna  dijudicat  (Raban.  Maur.  De  clericor.  institut.  1.  1,  c.  33). 

2  Non  oro,  sed  oremus  dicit,  quia  vocem  totius  Ecclesiae  exprimit  (Honor. 
Augustod.  1.  1,  c.  93). 

^  vSacerdos  salutatione  praetnissa  dicit  Oremus,  ubi  oraturus  alios  liortatur  ut 
secum  orent.  Tunc  ejus  pro  no])is  niaxinie  suscipitur  oratio,  si  nostra  ei  jungatur 
devotio.  .  .  .  Oportet  ergo  ut  et  in  Missa  et  in  ceteris  ofiiciis  cor  nostrum  jungamus 
cum  voce  sacerdotis  (Robert.  Paulul.  De  offic.  eccles.  c.  16). 


39.   The  Collect.  417 

purpose  to  encourage  them,  attracting  and  directing  their  hearts  to 
prayer.  And  it  is  meant  for  us  all.  For  prayer  in  church  is  not 
a  simple  act  of  one  alone,  nor  is  it  for  one  alone,  but  it  is  CoIIecta^ 
that  is,  a  joint  prayer  said  by  the  entire  congregation  of  the  faithful 
and  in  behalf  of  the  whole  congregation.  Although  but  one  pro- 
nounces the  words,  yet  all  the  others  should  with  heart  and  mind 
pray  with  him.  Therefore,  we  are  reminded  of  the  Lord,  that  we 
may  seriously  recollect  ourselves,  and  put  aside  all  levity  and  frivol- 
ous thoughts,  for  we  are  in  the  presence  of  the  greatest  and  the  most 
powerful  of  Lords,  treating  with  Him  and  beseeching  Him  who  is 
our  Master,  who  has  power  over  our  life  and  death,  over  fortune  and 
misfortune,  who  has  the  power  to  cast  both  our  soul  and  body,  into 
eternal  fire,  as  He  says  Himself,  but  who  is  also  bountiful  and  merci- 
ful, and  who  will  gladly  bestow  upon  us  all  the  good  which  we 
earnestly  and  with  firm  confidence  ask  of  Him.  —  Consequently, 
every  Christian  should  be  attentive  to  the  greeting :  The,  Lord  be 
ivith  yoiiy  —  and  to  the  admonition  :  Let  us  pray .  Then  we  should, 
as  members  of  God's  Church,  unite  in  prayer  also.  Whoever  does 
not  understand  the  words  of  the  prayer,  can  indeed  in  general  be 
mindful  of  God  and  beseech  Him  graciously  to  receive  the  prayer  of 
His  Church,  and  grant  to  us  who  are  on  earth  what  is  needful  and 
profitable  for  soul  and  body,- — through  Christ  our  Lord."  (Ein 
Vergissmeinnicht  S.  67 — 68). 

The  liturgical ,  prayers  are  recited  partly  standing  and  partly 
kneeling.  Anciently  ^  it  was  customary  on  the  Sundays  of  the  year 
and  during  the  whole  of  Eastertide  to  pray  standing. ^  The  standing 
up  should  remind  us  of  the  Lord's,  glorious  Resurrection  and  admon- 
ish us  of  life  eternal.  On  these  days  the  invitation  to  common 
prayer  has  always  been  made  by  the  simple  formula  Oremns.  And 
although  we  stand  up  at  the  prayers,  we  ought  at  the  same  time  to 
abase  ourselves  in  humility  of  heart  before  the  face  of  the  Lord.  — 
During  the  seasons,  when  the  spirit  of  penance  should  be  more 
prominent,  it  is  befitting  to  manifest  even  exteriorly  by  genuflecting 

the  interior  humility  and  reverence  of  the  heart. ^     Hence,   for  ex- 

rf- 

1  The  various  methods  of  prayer  in  use  among  Christians  already  in  the  most 
ancient  times,  Prudentius  (Cathermerin.  II,  v.  48  sqq.)  has  collected  very  beauti- 
fully in  the  following  lines  : 

Te,  Christe,  solum  novimus  : 

Te  mente  pura  et  simplici, 

Te  voce,  te  cantu  pio, 

Rogare  curvato  genu, 

Flendo  et  canendo  discimus. 
In  them  is  expressed  the  inmost  prayer  of  the  heart,  which  is  the  requisite  founda- 
tion of  every  other  mode  of  prayer,  mente  pura  et  simplici ;  vocal  prayer  without 
singing,  voce,  and  with  singing,  canto  pio;  prayer  with  genuflection,  curvato  genu, 
and  prayer  with  singing  and  tears,  flendo  et  canendo.  Cf.  Arevalo  1.  c.  (Migne 
LIX,  p.  789). 

2  On  Sundays  we  consider  it  improper  to  pray  kneeling  (de  geniculis).  The 
same  privilege  we  enjoy  from  Easter  until  Pentecost  (Tertull.  De  corona  militis  c.  3). 

3  Cfr.  Honor.  Augustod.  Gemma  animae  1.  1,  c.  117.  —  In  Quadragesima  ideo 

26 


418  //.  Liturgical  and  Ascetical  Part, 

ample,  it  is  that  on  the  Ember  Days,  as  well  as  on  other  days  that 
have  several  lessons  and  prayers  (Wednesday  after  Laetare  Sunday, 
Wednesday  of  Holy  Week,  Good  Friday,  Holy  Saturday  and  the 
Vigil  of  Whitsunday),  almost  all  have  prayers  which  are  introduced 
by  the  words  Flectamns  genua  (=  let  us  bend  the  knees)  and  the 
answer  Levate  (^  arise)/  Before  we  address  our  petitions  to  the 
thrice  holy  God,  we  will  yet  abase  and  humble  ourselves  profoundly 
in  the  consciousness  of  our  guilt  and  sinfulness,  and  also  to  express 
our  repentance  and  contrition. 

Frequently  a  double  Oreums  occurred  in  the  Mass  :  the  first 
with  an  addition  of  for  whom  and  for  what  the  prayer  should  be 
made;  the  second,  before  the  prayer  proper.  This  original  form  is 
still  maintained  in  the  liturgy  of  Good  Friday  at  the  great  or  solemn 
intercessory  prayers  which  date  from  the  first  ages.  The  Church 
shows  herself  therein  as  the  loving  Mother  of  the  entire  human  race, 
inasmuch  as  she  prays  at  the  foot  of  the  Cross  for  the  redemption  of 
the  whole  world. 

5.     Contents  of  the  Collects. 

After  this  introduction  follows  the  Collect  itself,  a  prayer  dis- 
tinguished as  much  for  the  beauty  and  perfection  of  its  form  as  for 
the  copiousness  and  depth  of  its  contents.  The  Collects  are  prayers 
of  petition  :  the  numberless  needs  and  necessities  of  soul  and  body 
form  the  substance  of  the  supplications  therein  expressed.  In  them 
we  seek  to  obtain  all  manner  of  favors  and  blessings,  and  implore 
the  averting  of  every  evil.  The  Collects  indeed  ask  of  God  no  more 
than  what  is  petitioned  for  in  the  Lord's  Prayer;  but  the  object  of 
these  petitions  is  presented  in  the  most  copious  and  varied  expres- 
sions. Thus  we  pray  for  the  grace  to  serve  God,  to  let  the  light  of. 
divine  faith  shine  in  our  works,  in  the  name  of  Christ  to  become  rich 
in  good  works,  to  know  well  our  duty  and  to  be  strengthened  in 
its  fulfilment,  to  become  interiorly  changed  and  renewed  according 
to  the  image  of  our  Saviour,  to  be  supported  by  His  continual  help 
and  to  be  confirmed  in  all  righteousness,  to  grow  strong  spiritually 
and  corporally  so  as  to  be  able  to  overcome  every  evil,  to  be  rescued 
from  all  sufferings  and  tribulations,  to  be  safeguarded  against  all 
perverting  error,  to  draw  down  upon  ourselves  by  purity  of  body  and 
mind  the  good  pleasure  of  Heaven,  to  abhor  all  that  is  unchristian, 

ad  Missam  Flectamus  genua  dicimus,  quia  corpus  et  auimam  in  poenitentia  nos. 
humiliare  .innuimus. 

1  Formerly  the  deacon  said  the  Flectamus  genua  (upon  which  all  present 
prayed  kneeling  for  some  time  in  silence)  as  well  as  the  Levate.  According  to  the 
present  rite  the  priest  recites  the  Oremus,  the  deacon  Flectamus  genua  (when  all 
except  the  celebrant  ])end  the  knee),  and  the  subdeacon  the  Levate.  But  if  the 
priest  says  the  Flectamus  genua,  he  nnist  also  genuflect;  the  acolyte  in  that  case 
answers  Levate.  The  reason  fortius  difference  is  that  in  the  latter  case  the  cele- 
brant considers  himself  among  those  whom  he  summons  to  genuflect,  while  in  the 
former  case  it  suffices  for  the  deacon  to  unite  in  genuflecting,  to  which  he  invites 
those  present  Cwith  the  exception  of  the  celebrant).  Cf.  Quarti,  Comment,  in  Ruhr. 
Missal,  p.  1,  tit.  17,  n.  3. 


89.   The  Collect,  '  419 

and  faithfully  to  observe  the  divine  Commandments,  to  love  the 
Commandments  of  God  and  to  long  for  His  promises,  to  understand 
and  put  in  practice  what  is  right  and  perfect,  to  be  enabled  to  serve 
God  in  undisturbed  and  pure  cheerfulness,  to  grow  in  every  virtue, 
to  walk  in  accordance  with  God's  pleasure  —  thereby  to  arrive  at 
the  eujoyment  of  the  Beatific  Vision,  at  the  happy  enjoyment  of  an 
imperishable  life,  at  never-ending  joys,  at  the  fulness  of  eternal  life, 
to  obtain  the  heavenly  goods. 

Each  Collect  contains  a  special  petition.  The  reason  for  im- 
ploring precisely  this  or  that  favor  lies  in  the  variety  of  days,  seasons 
and  feasts,  in  the  special  motive  for  and  the  character  of  the  celebra- 
tion of  the  Mass.  In  the  liturgical  cycle  of  feasts  the  sacred  history 
and  the  entire  work  of  Redemption  are  repeated  and  renewed.  The 
Church  celebrates  the  mysteries  of  Christ  and  of  His  blessed  Mother, 
as  well  as  the  anniversaries  of  His  saints,  so  that  they  may  become 
for  priest  and  people  a  school  and  a  source  of  supernatural  life.  By 
reason  of  the  plenitude  of  its  truths  and  of  the  stream  of  grace  flow- 
ing throughout  its  channel,  the  ecclesiastical  year  should  induce  and 
enable  us  so  to  employ  the  shortness  of  time,  that  we  may  happily 
arrive  at  the  blissful  life  of  eternity.  At  the  same  time  the  week- 
days and  the  Sundays,  the  feast-days  and  the  holidays,  during  the 
course  of  the  holy  year,  should  constantly  bring  before  our  soul  other 
truths  and  mysteries,  aud  continually  secure  for  us  new  graces.  For 
this  practical  purpose  the  simple  dogmatical  teaching  of  the  feasts 
and  times  will  liturgically  clothe  and  impress  in  the  most  attractive 
and  most  dissimilar  ways  the  truth  therein  embodied.  This  is  done 
especially  by  those  parts  of  the  Mass,  which  change  in  the  greatest 
and  ever  fresh  diversity,  —  therefore,  also  by  the  Collects,  in  which 
the  Church  implores  those  graces  precisely  which  are  appropriate  to 
the  season,  that  is,  corresponding  to  the  spirit  of  the  ecclesiastical 
year,  to  the  different  festal  seasons  and  festivals,  inasmuch  as  they 
enable  us  to  celebrate  the  holy  year  to  our  profit  and  advantage,  to 
lead  an  interior  life  in  harmony  therewith,  and  to  manifest  its  spirit- 
ual fruit  in  our  conduct. 

6.     The  Form  of  the  Collects. 

The  Collect  is,  therefore,  a  prayer  of  petition  for  the  peculiar 
grace  of  the  day  :  but  in  what  form  is  this  petition  clothed  ?  Amid 
all  the  variety  and  diversity  of  the  Collects  there  still  prevails  a 
certain  uniformity  in  their  construction,  which  shows  that  they  have 
been  composed  after  a  specified  and  general  rule.  The  petition  is 
not  simply  presented  to  God  by  itself,  but  is  supported  by  other 
kinds  or  acts  of  prayer,  in  order  that  it  may  be  made  so  much  the 
more  fervent  and  efficacious.  Praise,  adoration,  thanksgiving  —  in 
short,  all  kinds  of  prayer  are  finally  resolved  in  petitions  :  for  pe- 
titions are  for  us  in  our  present  state  the  most  important  and  neces- 
sary mode  of  prayer.  Hence  petition  also  forms  the  peculiar  essence 
of  the  Collects.  But  by  what  other  acts  is  this  petition  usually  ac- 
companied? St.  Paul  mentions  —  and  probably  here  there  is  question 
of  public  worship  —  supplications   (urgent  entreaty,   to  which  a 


420  //.   Liturgical  and  Ascetical  Part. 

powerful  motive  is  added,  that  the  prayer  may  be  heard  the  sooner), 
prayers,  petitions  and  thanksgivings.^  These  four  methods  of  prayer 
are  not  only  found  alternately  in  the  course  of  the  celebration  of  the 
Holy  Sacrifice,  but  they  are,  for  the  most  part,  combined  in  each 
Collect,-  and  form  these  acts  into  a  perfect  and  most  effectual  prayer 
of  petition.  The  person  praying  must  approach  God,  draw  nigh 
unto  God,  elevate  himself  to  God  (oratio);  and  then  present  his 
2)etitions  {postiilatlo)^  and  to  obtain  more  speedily  what  is  asked  for, 
he  joins  to  it  his  motives:  one  of  which  is  on  the  part  of  the  petitioner 
gratitude  or  thanksgiving  (gratianim  actio);  for  in  so  far  as  we  are 
grateful  for  benefits  received,  do  we  obtain  graces  yet  more  plenti- 
fully;^ —  but  the  most  efhcient  means  for  having  our  petitions 
granted,  is  to  beg  them  of  God  by  the  merits  and  intercession  of 
Jesus  Christ  :  hence  the  concluding  words  "through  Christ  our 
Lord,"  words  which  express  the  entreaty  (ohsecratlo). 

The  Collect  for  Whitsunday,  for  example,  is  as  follows  : 

O  God  (elevation  of  the  soul)y 
who  to-day  by  the  light  of  the 
Holy  Ghost  didst  instruct  the 
hearts  of  the  faithful  (tJianksgiv- 
ing)^  give  us  by  the  same  Holy 
Spirit  a  love  for  what  is  right  and 
just  and  a  constant  enjoyment  of 
His  comforts  {petition).  Through 
our  Lord  Jesus  Christ.  .  .  .  {sup- 
plication). 


Deus  (ordtio),  qui  hodierna  die 
corda  fidelium  sancti  Spiritus 
illustratione  docuisti  {groManmi 
actio) ^  da  nobis  in  eodem  Spiritu 
recta  sapere  et  de  ejus  semper 
consolatione  g2i\\^Qr^{postidatio ) . 
Per  Dominum  nostrum.  .  .  .  {oh- 
secratio). 


1  Obsecro  primum  omnium  fieri  obseciationes,  orationes,  postulationes,  gra- 
tiarum  actioues  pro  omuibus  ihominibus  (1  Tim.  2,  1).  These  expressions  of  the 
Apostle  are  differently  interpreted.  (Cfr.  S.  Thom.  2,  2,  q.  83,  a.  17.  —  Suarez,  De 
Relig.  tr.  4,  1.  2,  c.  3,  n.  3 — 8.)  —  St.  Augustine  finds  indicated  in  them  the  whole 
course  of  the  Mass.  Aliqua  singulorum  istorum  proprietas  inquirenda  est,  sed  ad 
eam  liquido  pervenire  difficile  est :  multa  quippe  hinc  dici  possunt,  quae  impro- 
banda  non  sint.  Sed  eligo  in  his  verbis  hoc  intelligere,  quod  omuis  vel  paene 
omnis  frequentat  Ecclesia,  ut  precationes  (sc.  obsecrationes)  accipiamus  dictas, 
quas  facimus  in  celebratione  Sacramentorum,  antequam  illud  quod  est  in  Domini 
mensa  incipiat  benedici ;  orationeSy  cum  benedicitur  et  sanctificatur  et  ad  dis- 
tribuendum  comminuitur,  quam  totam  petitionem  fere  omnis  Ecclesia  dominica 
oratione  concludit.  .  .  Interpellationes  (sc.  postulationes)  fiunt,  cum  populus  bene- 
dicitur: tunc  enim  antistites  velut  advocati  susceptos  suos  (their  clients)  per 
manus  impositionem  misericordissimae  offerunt  potestati.  Omnibus  peractis  et 
participato  tanto  sacramento,  gratiaruvi  actio  cuncta  concludit,  quam  in  his  etiam 
verbis  ultimam  commendavit  Apostolus  (S.  Aug.  Epist.  149,  al.  59,  n.  15—16  ad 
Paulin.). 

'^  S.  Thom.  1.  c  — Guyet,  Heortol.  i.  3,  c.  2,  q.  4.  The  oratio  (elevation  of  the 
mind  to  God)  is  usually  contained  in  the  words  Doniine  or  Deus  or  Doniine  Deus 
or  Omnipotens  et  misericors  Deus;  the  gratiarum  actio  in  the  mention  of  some 
benefit  of  God;  the  i)OStulatio  in  the  expressions:  concede,  da,  largire,  praesta, 
tribue  ;  the  obsecratio  in  the  concluding  formula:  i)cr  Dominum  nostrum.  ,  . 

3  De  acceptis  beneficiis  gratias  agentes,  meremnr  acci])ere  potiora  ut  in  Col- 
lecta  dicitur  (vS.  Thom.  1.  c).  —Gratiarum  actio  est  orationis  completio  et  integralis 


39.    The  Collect.     ■  421 

Thus  the  Church  complies  with  the  admonition  of  the  Apostle: 
"In  every  thing  by  prayer  and  supplication  with  thanksgiving  let 
your  petitions  be  made  known  to  God.^'  ^ 

The  prayers  may  be  addressed  to  the  holy  and  indivisible 
Trinity  or  to  any  one  of  the  Divine  Persons:  when  the  latter  is  done, 
it  is  self-evident  that  the  other  two  Persons  are  not  excluded,  but 
rather  virtually  included,  and  to  make  this  obvious  they  are,  as  a 
rule,  expressly  mentioned.  It  is  the  same  with  respect  to  the  Col- 
lects. Whether  they  be  directed  to  the  Father  or  to  the  Son,  there 
follows  at  any  rate  at  the  conclusion  an  explicit  confession  and 
solemn  acknowledgment  of  the  holy  Trinity.^ 

The  Collects  were  originally  and  without  exception  and  are  now 
usually  addressed  to  the  P'ather.     For  the  Father  is  the  first  Person 
of  the  Blessed  Trinity  and  as  such  He  is,  in  a  manner,  the  original 
source  not  only  of  the  divine  nature  which  from  all  eternity  He  im- 
parts to  the  Son  and  with  the  Son  to  the  Holy  Ghost, ^  but  of  all 
created  things.     To  the  Father  are  principally  attributed  (appropri- 
ated) power  and  majesty,  revealed  in  the  creation  of  the  world ;  the 
Father  has  sent  us  His  only-begotten  Son,  and  together  with  Him 
He   has   given  us   all  things.  —  Jesus   Christ   Himself  offered   His 
whole  life,  actions,  sufferings  and  especially  His  prayers  to  God  the 
Father.     The    Saviour   in    His    prayer  to    God  was    not   only   our 
advocate,  but  also  our  model  in  prayer  —  our  leader  in  prayer.      He 
always   prayed  to   His   Father,    "to  show  that   the   Father  is   His 
origin,  from  whom  He  from  eternity  receives  His  divine  nature  and 
by  whom  His  human  nature  also  was  created,   and  from  whom  it 
received  all  the  good  that  it  possessed."  —  Inasmuch  as  the  Church 
when  praying  has  usually  recourse  to  the  Father,  she  in  this  respect 
follows   not  merely  the   example   but,    moreover,   the   teaching   of 
Christ,  who  said  to  His  Apostles:  "Amen,  amen  I  say  to  you,  if  you 
ask  the  Father  anything  in   My  name.    He  will   give   it  to  you" 
(John  1 6,  23).     In  this  a  further  reason  is  indicated  why  the  Col- 
pars  ejus,  per  quam  tarn  ipsa  oratio  Deo  fusa  exaudibilis  redditur,  quam  sequentibus 
orationibus  via  ac  praeparatio  exauditionis  aperitur.     Qui  enim  gratus  est  de  ac- 
ceptis  et  de  miuoribus  regratiatur,  majoribus  donis  efficitur  diguus  (Dion.  Carthus. 
De  oratione  art.  3). 

^  In  omni  oratione  et  obsecratione  cum  gratiarum  actione  petitiones  vestrae 
innotescant  apud  Deum  (Philipp.  4,  6). 

2  Neque  enim  praejudicium  Filio  vel  sancto  Spiritui  comparatur,  dum  ad 
Patris  personam  precatio  ab  offerente  dirigitur;  cujus  consummatio,  dum  Filii  et 
Spiritus  sancti  complectitur  nomen,  ostendit  nullum  esse  in  Triuitate  discrimen. 
Quia  dum  ad  solius  Patris  personam  honoris  sermo  dirigitur,  bene  credentis  fide 
tota  Trinitas  houoratur,  et  cum  ad  Patrem  litantis  destinatur  intentio,  sacrificii 
munus  oimii  Trinitati  uno  eodemque  offertur  litantis  officio  (S.  Fulgent,  [f  533], 
Ad  Monim.  1.  2,  c.  5). 

^  Patrem  sancta  Bcclesia  in  precibus  poscit,  quem  esse  originem  Filii  et 
Spiritus  sancti  recta  credulitate  cognovit.  Ideo  autem  nomine  Filii  et  Spiritus 
sancti  orationes  precesque  consummat,  ut  sanctam  Trinitatem  unius  esse  naturae 
ac  majestatis  ostendat  (S.  Fulgent.  Contra  Fabian,  fragm.  29). 


422  II.  Liturgical  and  Ascetical  Part. 

lects,  for  the  most  part,  are  addressed  to  the  Father.  Our  petitions 
should  be  presented  "in  the  name  of  Jesus."  Jesus  is  the  Mediator 
through  whom  all  our  prayers  and  supplications  ascend  to  Heaven, 
and  through  whom  as  well  do  all  graces  and  merits  descend  upon 
earth  ;  hence  for  the  sake  of  the  Son  we  pray  to  the  Father  who  sent 
Him,  by  concluding  the  Collects  wath  these  words  "through  our 
Lord  Jesus  Christ."  This  rule  is  especially  observed  at  Holy  Mass, 
in  which  the  Son  offers  Himself  to  the  Heavenly  Father. 

Some  of  the  Collects  are  addressed  to  the  second  Person  of  the 
divine  Trinity,  because  they  have  a  particular  and  closer  relation  to 
the  mystery  of  the  Incaruation  or  to  the  Incarnate  Word.  ^  On  the 
other  hand,  we  do  not  find  in  our  Missal  a  single  Collect  addressed 
to  the  Holy  Ghost  ;  while  in  the  liturgy  there  are  other  prayers  to 
the  Holy  Ghost  and  hymns  in  His  honor,  wherein  He  is  invoked 
and  glorified  as  God.^ 

The  form  of  the  conclusion  of  the  Collect  is  modified  in  a  five- 
fold manner,  according  as  the  Collect  is  addressed  to  the  Father  or  to 
the  Son  —  and  according  as  in  a  Collect  addressed  to  the  Father 
mention  is  made  in  any  way  of  the  second  or  third  Divine  Person.^ 


1  For  example,  the  prayer  to  the  Most  Blessed  Sacrament,  on  the  feast  of  the 
Invention  of  the  Cross,  on  several  feasts  of  the  Passion  and  of  St.  Joseph. 

2  Tota  Trinitas  una  et  eadem  adoratione  colenda  est,  puta  unus  Deus,  cum  in 
ipsis  persouis  sit  una  uumero  niajestas  et  deitas  ;  nihilominus  cum  unaquaeque  in- 
creata  persona  sit  in  se  vere  subsistens  persona,  potest  unusquisque  fidelis  preces 
«uas  specialiter  dirigere  ad  quamlibet  divinam  personam  et  eam  secundum  se  spe- 
cialiter  exorare,  non  tamen  cum  actuali  aliarum  personarum  exclusione,  quasi  ipsa 
sola  sitadoranda.  Hinc  in  Missae  Officio  orationes  Kcclesiae  ad  Patrem  specialiter 
effunduntur,  interdum  ad  Filium,  ut  cum  dicimus:  "Fidelium  Deus  omnium  Con- 
ditor  et  Redemptor,"  communiter  vero  ad  Patrem,  tanquam  ad  totius  Trinitatis 
principium,  i.  e.  primam  fontalem  personam  a  nullo  manantem ;  sic  et  aliquae  lau- 
des,  orationes,  hymni,  sequentiae  ad  Spiritum  sanctum  specialiter  depromuntur 
(Dion.  Carthus.  Elementat.  theolog.  prop.  128). 

2  The  prayers  to  the  Father  usually  conclude:  Per  Dominum  nostrum  J.  Chr. . .; 
those  to  the  Son  always :  Qui  vivis  et  regnas  cum  Deo  Patre  .  .  .  Sometimes  the 
Collects  addressed  to  the  Father  conclude:  Per  eundern  Dominum  .  .  .  (when,  for 
instance,  the  Son  was  mentioned  at  the  beginning  or  in  the  middle),  or :  Qui  tecum 
vivit  et  regnat  ...  (if  this  mention  is  made  at  the  conclusion).  This  naming  of 
the  Son  may  be  done  by  the  words  Christus,  Verbum,  Unigenitus,  Salvator  etc.  or 
also  merely  according  to  the  sense.  (S.  R.  C.  11.  Mart.  1820).  When  the  person 
of  the  Holy  Ghost  is  mentioned  directly  and  actually,  as  is  not  the  case  in  such  ex- 
pressions as  spiritus  dilectionis,  fortitudinis,  fervoris,  adoptionis,  gratiae  salutaris, 
the  concluding  formula  is:  ....  in  unitate  ejiisdeni  Spiritus  sancti  .  .  .  (vS.  R.  C. 
12.  Nov.  1831).  —  But  in  order  to  obtain  these  modifications  of  the  conclusions,  the 
naming  of  the  Son  or  of  the  Holy  Ghost  must  not  merely  be  in  one  of  the  preced- 
ing Orations,  but  it  must  be  found  in  the  last,  to  which  the  conclusion  is  attached. 
(S.  R.  C.  23.  Mai. 1835;  8.  Apr.  1865).  —  Outside  of  the  Divine  Office  and  the  Mass 
all  Orations  have  the  shorter  concluding  formula:  Per  (eundem)  Christum  Domi- 
num nostrum  or  Qui  vivis  et  regnas  in  (or  per  omnia)  saecula  saeculorum,  if  in  the 
liturgical  books  tlie  longer  one  is  not  expressly  ordered,  as,  for  example,  in  the 
Litany  of  the  Saints  (vS.  R.  C.  20.  Dec.  1864).  —  When  several  prayers  occur,  only 


39,   The  Collect,  423 

The  usual  form  of  conclusion  is  as  follows  :  Per  Doniiniim  nostrum 
JesuM  Christum  Filium  tuimi,  qui  tecum  vivit  et  regnat  in  unitate 
Spiritus  sanctiDeus:  per  omnia  saecula  saeculorum. — "Through  our 
Lord  Jesus  Christ  Thy  Son,  who  with  Thee  in  the  unity  of  the  Holy 
Ghost  liveth  and  reigneth  forever  and  ever."  Thus  the  Collects  end 
and  thus  they  rise  to  a  magnificent  praise  of  the  Most  Holy  Trinity. 
How  solemn,  how  overpowering,  how  grand  are  these  concluding 
words  !  With  what  courage  and  confidence,  with  what  consolation 
and  consciousness  of  victory  should  they  fill  us  !  "Were  it  not  for 
the  intercession  of  our  Mediator,  without  doubt,  the  cry  of  our  sup- 
plication would  go  up  unheard  in  the  presence  of  God."^  The 
Church  prays  with  a  lively  faith  in  the  mediatorship  of  Jesus  and  an 
unshaken  confidence  in  His  merits  ;  as  Christ  has  merited  for  us  all 
grace.  He  has,  therefore,  secured  a  favorable  answer  also  to  our 
prayers.  For  Christ's  sake  we  are  favored  and  blessed  by  God. 
Whenever  God  looks  upon  the  face  of  His  Anointed,  in  whom  He  is 
eternally  well  pleased.  He  will  through  Christ^  and  for  the  sake  of 
Christ  graciously  receive  our  petitions  and  graciously  hear  them,  by 
pouring  out  upon  us  His  abundant  mercies  and  blessings.  ^ 


the  first  (to  which,  however,  at  times  another  sub  una  conclusione  is  joined),  and 
the  last  have  a  special  concluding  formula.  The  Oremus  also  is  prefaced  to  the 
first  and  second  Mass  orations,  while  in  the  Divine  Office  all  the  prayers  are  intro- 
duced with  this  cry,  as  here  the  Antiphon  together  with  the  Versicle  is  inserted 
between  the  separate  orations.  —  As  the  prayers  are  addressed  to  the  omniscient 
God,  in  them  only  the  simple  or  also  the  double  proper  names  may  be  employed 
(for  example,  Joanna  Francisca,  Petrus  Coelestinus)  and  similar  designations  of 
saints,  as  express  their  dignity  (for  example,  Apostolus,  Martyr,  Confessor,  Virgo 

—  but  never  Vidua,  because  this  is  not  a  title  of  honor).  To  them  may  also  be 
added  the  names  Joannes  Chrysostonius  and  Petrus  Chrysologus;  for  nomina  Chry- 
sostomi  et  Chrysologi  adjectiva  potius  sunt  et  vel  facundiam  vel  vim  et  efficaciam 
divini  sermonis  recensitis  Sanctis  quasi  supernaturali  inditam  virtute  designant. 
(S.  R.  C.  8.  Mart.  1825.  —7.  Dec.  1844  ad  9.)  — All  other  surnames,  of  what  nature 
soever  {cognomina,  for  example,  de  Matha,  a  Cruce,  Beuitius,  Nonnatus,  Quintus 

—  2iTidiPatriaj  for  instance,  de  Cortona,  de  Paula,  Nepomucenus,  with  the  excep- 
tion of  Maria  Magdalena),  must  be  omitted,  as  they  are  necessary  only  /or  us  to 
distinguish  the  saints  one  from  another.  The  name  rex  and  regina  may  be  added, 
but  not  of  the  kingdom  over  which  the  saints  have  reigned  (for  example,  Danorum, 
Scotiae).  (S.  R.  C.  22.  Dec.  1629;  23.  Jun.  1736.  Cfr.  Guyet.  Heortol.  1.  3,  c.  2, 
q.  5.  —  Cavalieri,  Oper.  liturg.  t.  II,  c.  38.  — Beleth,  Ration,  c.  54). 

1  Adjutor  quaeritur,  ut  desiderium  exaudiatur,  quia  nisi  pro  nobis  interpellatio 
mediatoris  intercederet,  ab  aure  Dei  procul  dubio  nostrarum  precum  voces  silerent 
(S.  Greg.  Moralium  1.  22,  c.  17). 

2  Patri  dicimus  orantes  "Per  Dominum  nostrum  J.  Chr.  Filium  tuum"  poscen- 
tes,  ntper  ipsutn  faciat  quod  oramus,  per  quem  nos  facere  dignatus  est  ut  essemus. 
Omnia  enim  Pater  per  Filium  fecit  et  facit,  quia  unus  Dominus  J.  Chr.  per  quem 
omnia  —  1  Cor.  8,  6  (S.  Fulgent,  contra  Fabian,  fragm.  31). 

^  Per  Doininum  nostrum  Jesum  Christum  —  hoc  est,  per  ipsius  dignitatem  et 
per  virtutem  ejus  et  efficaciam  et  per  ejus  meritum  et  per  intercessionem  orationem- 
que  ejus.  Quae  omnia  significat  hoc  verbum  omniaque  sub  eo  Ecclesia  comprehen- 
■dit,  allegans  onines  titulos,  quos  Christus  habet,  ut  omnes  ejus  orationes  ab  aeterno 
Patre  exaudiantur  et  impleantur  (Arias,  Thesaur.  inexhaust.  1,  tr.  3,  cap.  16). 


424:  II.  Liturgical  and  Ascetical  Part, 

In  our  prayers,  therefore,  we  put  our  trust  and  reliance  in  the 
power  and  goodness,  in  the  merits  and  mercy  of  our  Head  and  High- 
priest  Jesus  Christ,  who  "liveth  and  reigneth^ ''  -^vivit  et  regnat.'^ 
"The  Lord  of  life  died,''  thus  sings  the  Church  in  the  sequence  for 
Easter,  therefore,  "He  liveth  and  reigneth"  —  I)ux  vitae  mortuus 
regnat  vivus.  Jesus  is  the  Good  Shepherd  who  offered  His  life  for 
His  sheep  and  He  truly  rose  again,  —  "who  was  dead  and  He  now 
liveth  forever  and  ever"  (Apoc.  i,  i8).  Christ  lives  in  the  light  of 
heavenly  glory,  in  heaven  He  hath  "an  everlasting  priesthood 
whereby  He  is  able  also  to  save  forever  them  that  come  to  God  by 
Him,  always  living  to  make  intercession  for  us"  (Heb.  7,  24-25). 
Christ  is  "immortal,"  He  is  "the  Son  of  the  living  God,"  "He 
bears  life  within  Himself"  and  He  is  for  the  creature  "the  inex- 
haustible fountain  of  life."  All  life  of  grace  and  truth  in  souls  pro- 
ceeds from  Christ,  the  "living  foundation-stone"  of  holy  Church. 
But  Christ  not  only  lives,  but  He  reigns  and  rules  as  the  "Blessed 
and  the  only  mighty  One,  as  the  King  of  kings,  and  the  Lord  of 
lords"  (i  Tim.  6,  15).  All  power  has  been  given  to  Him  in  heaven 
and  on  earth  :  He  possesses  plenitude  of  power,  to  lead  men  into  the 
kingdom  of  grace  and  glory.  The  Heavenly  Father  said  to  Him  on 
the  day  of  His  Ascension:  "Sit  Thou  at  My  right  hand,  until  I 
make  Thy  enemies  Thy  footstool"  (Ps.  109,  1-2).  After  Christ  had 
drunk  from  the  fountain  of  suffering  and  humiliation,  He  raised  His 
head  aloft,  and  He  now  possesses  triumphantly  in  glory  the  throne 
and  the  kingdom  of  eternity.  He  reigns  as  King  of  glory,  in  order  to 
favor  and  make  happy  those  who  are  His  own,  —  but  the  enemies  of 
His  Church  "to  rule  with  a  rod  of  iron  and  to  break  in  pieces  like  a 
potter's  vessel"  (Ps.  2,  9).  The  greatness  of  the  Lord  is  a  warrant 
to  us  of  the  terror  of  His  judgment,  but  it  is  also  a  guarantee  to  us 
of  the  bounty  of  His  goodness  and  the  fulness  of  His  grace.  Hence, 
as  often  as  we  conclude  the  petitions  which  we  address  to  the  Father 
of  mercies,  and  the  God  of  all  consolation,  with  the  overwhelming 
expression  of  our  formula,  we  are  reminded  of  the  infinite  power, 
the  eternal  sovereignty  and  glory  of  Jesus  Christ  which  He  possesses 
with  the  Father  and  the  Holy  Ghost ;  and  is  not  this  thought  well 
calculated  to  raise  up  our  spirits  and  console  us,  to  strengthen  and 
encourage  us,  as  well  as  to  fill  us  with  humility  and  holy  fear! 
"Thy  (Christ's)  kingdom  is  a  kingdom  of  ages,  and  Thy  dominion 
endureth  throughout  all  generations"  (Ps.  144,  13).  Jesus  Christ 
is,  moreover,  the  King  of  hearts:  may  His  kingdom,  the  kingdom 
of  grace  and  love,  become  daily  more  firmly  established  within  us! 
With  the  most  intimate  and  the  most  self-sacrificing  love  we  will 
give  ourselves  to  Jesus  and  cling  to  Him  :  He  is  indeed  infinitely 
amiable  and  full  of  love.     May  Jesus  live  and  reign  in  our  hearts  ! 


'  Omnes  fere  orationes  finiunter  obsecratione  ilia:  Per  Doniinum  nostrum 
Jesum  Christum  .  .  .,  expressa  item  mciitione  re^ni  acternum  duraturi,  ut  inde 
crescat  fervor  et  fiducia,  cum  orationes  innitantur  meritis  Jesu  Christi  et  speretur 
regnum  aeternum  in  ejus  societate  (De  Ponte  1.  c). 


39,   The  Collect.  425 

The  ^^Amen^^^  that  the  acolyte  says  at  the  end  of  the  Collect,  in 
the  name  of  the  people/  is  a  solemn  expression  of  the  wish  that  the 
petitions  offered  be  graciously  heard  and  fulfilled  :  "So  be  it  done  !" 
This  word  occurs  even  in  the  Old  Testament,  especially  in  its  divine 
worship  ;  and  on  account  of  its  antiquity  and  solemnity,  and  for  the 
reason  of  its  frequent  use  also  by  our  Lord,  the  term  is  highly  vener- 
able and  has,  therefore,  been  adopted,  without  being  translated,  into 
her  liturgy  by  the  Church."^  "This  word  was  so  frequently  on  the 
lips  of  our  Saviour,  that  it  pleased  the  Holy  Ghost  (ut  Spiritui 
Sancto  placuerit)y  to  preserve  it  in  the  Church  of  God."^  In  the 
New  Testament  our  Lord  willingly  employs  it  in  His  exhortations, 
and  that  at  the  beginning  of  sentences,  to  arouse  the  attention  of  His 
hearers,  and  forcibly  to  emphasize  and  impress  some  thought.*  At 
the  conclusion  of  prayers,  of  blessings,  of  creeds,  of  doxologies  and 
hymns  it  is  at  one  time  the  expression  of  the  ardent  desire  of  the 
heart  (=Jiaty  y^voiro,  be  it  so);  at  another  the  formula  of  solemn  con- 
firmation, attestation  and  consent  (=  verum  est,  dXrjdQs,  it  is  so).^ 
Such  is  its  'jneaning  in  the  liturgy,  and  to  this  meaning  entirely 
corresponds  the  grave  and  solemn  manner  in  which  it  is  sung  by  the 
choir  at  the  conclusion  of  the  Gloria  and  Credo,  The  concluding 
Amen  is,  therefore,  a  repetition  and  confirmation  of  the  petitions 
which  have  been  presented  in  the  Collects;  it  is  an  expression  of  the 
ardent  desire  and  confident  hope  of  being  favorably  heard  by  God.^ 

^  In  the  first  centuries  the  entire  congregation  responded.  Already  St.  Justin 
Martyr  writes  in  his  first  Apology  (chap.  67),  that  all  the  congregation  join  in  the 
liturgical  prayers  and  thanksgivings,  by  saying  "Amen."  St.  Jerome  says  of  the 
Roman  Basilicas :  ad  similitudinem  coelestis  tonitrui  Anient  reboat  (Commentar.  in 
epist.  ad  Galat.  1.  2).  — Amen  hebraeum  est,  quod  ad  omnem  sacerdotis  orationem 
sen  benedictionem  respondet  populus  fidelium  (Raban.  Maur.  De  clericor.  iustitut. 
1.  1,  c.  33).  —  A-tnen  confirmatio  est  orationis  a  populo  (Pseudo-Alcuin.  De  divin. 
offic.  c.  40). 

2  Duo  verba  Amen  et  Alleluja  nee  Graecis  nee  Latinis  nee  barbaris  licet  in 
suam  linguam  omnino  transferre  vel  alia  lingua  enuntiare.  Nam  quamvis  inter- 
pretari  possint,  propter  sanctiorum  tamen  auctoritatem  servata  est  ab  Apostolis  in 
iis  propriae  linguae  antiquitas.  Tanto  enim  sacra  sunt  nomina,  ut  etiam  Joannes 
in  Apocalypsi  referat  se  Spiritu  revelante  vidisse  et  audivisse  vocem  coelestis  exer- 
citustamquam  vocem  aquarum  multarum  et  tonitruum  validorum  dicentium  Am^en 
et  Alleluja:  ac  per  hoc  sic  oportet  ifi  terris  utraque  did  sicut  i7i  coelo  resonat  (S. 
Isidor.  Etymol.  1.  6,  c.  19,  n.  20—21). 

3  Catech.  Rom.  P.  4,  c.  17,  q.  3,  n.  1. 

*  Christus  geminavit  dixitque  '^Amen,  Am.en^''  ad  ostendendam  rei  gravitatem, 
sublimitatem  et  certitudinem  (Corn,  a  Lap.  in  Joannem  3,  3). 

^  In  Hebrew  the  Amen  as  an  adjective  signifies  reliable,  faithful,  true,  firm; 
as  a  substantive :  fidelity,  truth  ;  as  an  adverb  :  truly,  assuredly.  (Cf .  Hundhausen, 
Das  erste  Pontificalschreiben  Petri  S.  404). 

6  Omnes  respondent  Am.en^  h.  e.  titinam.  Jiaty  sicut petis,  et  ifa  veruin  est,  sicut 
dixisti.  In  quo  solo  verbo  continetur,  quidquid  sacerdos  pluribus  dixit,  et  tanto 
affectu  verbum  illud  dici  potest,  ut  non  minus  promereatur  unico  illo  verbo  pro- 
lato,  quam  si  protulisset  omnia.  Deus  enim  Dominus  noster  non  tarn  verborum 
multitudinem  respicit,  quam  fervorem  affectuum  (De  Ponte,  1.  c;. 


426  //.  Liturgical  and  Ascetical  Part. 

It  is  as  tliougli  the  people  would  make  those  desires,  which  the 
priest  ill  the  name  of  all  has  offered  at  the  throne  of  God,  still  more 
efficient  and,  as  it  were,  put  their  seal  upon  them  by  answering : 
*'^mew,"  that  is,  he  it  done,  he  it  as  you  have  asked}  Would  that 
we  may  always  pronounce  this  short,  but  truly  significant  and  ven- 
erable word  with  all  recollection  of  mind  and  fervor  of  heart,  as  do 
the  angels  in  heaven  (Apoc.  7,  12). 

7.     How  the  Collects  are  to  be  said. 

According  to  the  prescription  of  the  Church,  during  the  recita- 
tion of  the  Collects  the  hands  of  the  priest  are  to  be  extended  and 
elevated  before  the  breast  —  but  in  such  wise,  that  the  ends  of  the 
fingers  do  not  reach  beyond  the  breadth  and  height  of  the  shoulders. ^ 
This  rubric  leaves  room  for  no  extravagant  and  unbecoming 
gestures.  "If  we  pray  with  modesty  and  humility,  we  recommend 
our  petitions  to  God  far  better,  inasmuch  as  we  do  not  raise  our 
hands  too  high,  but  only  moderately  and  becomingly."  ^  This 
position  of  the  body  in  praying,  namely,  the  extending  and  raising 
of  the  hands,  is  very  proper  and  well  calculated  to  increase  devotion 
in  him  who  prays,  and  also  to  edify  those  present ;  it  is,  at  the  same 
time,  so  natural  and  expressive,  that  it  has  always  been  customary 
at  prayer  among  all  nations.  Amalek  fought  against  Israel.  When 
IMoses  raised  his  hands,  Israel  was  victorious  ;  but  when  he  allowed 
them  to  fall  ever  so  little,  Amalek  triumphed.^  And  Solomon 
placed  himself  before  the  altar  of  the  Lord  in  the  presence  of  the 
people  of  Israel  and  extended  his  hands  towards  heaven.*  David 
cries  out:  "Hear,  O  Lord,  the  voice  of  my  supplication,  when  I 
pray  to  Thee;  when  I  lift  up  my  hands  to  Thy  holy  temple' ' 
(Ps.  27,  2).  The  adorable  hands  of  Jesus  were  also  extended  and 
elevated  on  the  Cross,  when  along  with  His  bloody  sacrifice  He 
offered  prayers  and  intercession  for  the  whole  world.  This  divine 
Model  the  primitive  Christians  had  before  their  eyes  and  imitated 
when  they  so  ardently  loved  to  pray  with  arms  outstretched  in  the 
form  of  a  cross. ^     "The  ancient  christian  representation  of  the  cross 


1  Amen  est  orationis  signaculum  fructuosum  et  animi  recollectivum.  Dicendo 
€niin  "Amen,"  anima  summatim  fertur  ad  omnia  praeinducta  et  renovatur  affectio 
impetrandi,  sicque  oratio  cum  fervore  finita  pleniorem  sortitur  effectum  (Dion. 
Carthus.  in  vS.  Matth.  cap.  6). 

2  Digitorum  summitas  humerorum  altitudinem  distantiamque  non  excedat. 
On  this  L/ohner  remarks:  Unde  colligitur,  in  altum  elevatos  digitos  esse  dehere 
et  non  in  aequali  cum  palnia  aUitudine  constitutos  et  quasi  jacentes,  ut  niulti 
faciunt.  Sed  et  distantia  manuum  cum  decore  servanda  est  (De  sacrif.  Miss.  p.  6, 
tit.  5). 

3  .  .  .  ne  ipsis  quidem  manibus  sublimius  elatis,  sed  temperate  et  probe  elatis 
(Tertull.  De  Orat.  c.  17). 

*  Cf.  Exodus  17,  8—11. 
<    3  Kings  8,  22. 

*  Non  ansa  est  cohibere  poena  palmas  —  ///  nioretn  cruets  ad  Patreni  levandas 
(Prudent.  Peristephanon,  hymn.  VI,  v.  106—107). 


39.   The  Collect,  427 

by  means  of  the  arms  extended  for  prayer,  is  both  the  most  respect- 
able as  to  number,  and  the  most  beautiful  and  significant  as  to  sym- 
bolism. For  hundreds  of  paintings,  tombstones,  enamels  and 
sculpturings  of  the  Catacombs  represent  the  blessed  in  heaven  and 
the  faithful  on  earth  praying  with  arms  extended  in  the  form  of  the 
cross.  'We  have  the  command,^  writes  St.  Maximus,  'to  pray  with 
uplifted  hands,  so  that  even  by  our  corporal  bearing  we  may  confess 
the  passion  of  the  Lord.'  And  St.  Peter  Chrysologus  remarks:, 
'Does  not  he  who  extends  his  hands,  pray  even  by  the  position  of 
his  body?'  — through  Jesus  Christ  or  in  the  name  of  the  Crucified. 
When,  therefore,  in  the  first  ages  the  clergy  and  faithful  in  general 
were  accustomed  to  pray  with  outstretched  arms,  and  when  the  mar- 
tyrs often  even  suffered  and  died  in  this  posture,  they  thereby  con- 
fessed the  Saviour  extended  on  the  Cross,  and  presented  His  merits 
to  the  Heavenly  Father."  ^ 

The  manner  in  which  the  priest  according  to  the  rubrics  must 
now  hold  his  hands  at  the  altar,  presents  no  longer  indeed  the  form 
of  the  cross,  as  was  the  case  in  the  ancient  Christian  mode  of  prayer, 
but  the  position  of  his  uplifted  hands  can  and  should  still  remind  us 
of  our  Saviour  praying  and  sacrificing  Himself  upon  the  Cross. ^  — 
The  extending  of  the  hands  is,  so  to  speak,  an  embracing,  a  collect- 
ing together  of  all  the  wants  and  concerns,  desires  and  necessities  of 
the  faithful.  The  elevating  of  the  hands  denotes  and  promotes  the 
uplifting  of  the  heart  to  God,^  the  soaring  of  the  soul  above  the 
earthly  to  the  heavenly,  the  rising  to  that  which  is  above,  where 
Christ  ascended  with  arms  extended.  The  sedate  position  of  the 
hands  extended  and  raised  is  a  sign  of  the  ardent  desire  for  help,  an 
expression  of  the  fervor  and  urgency  wherewith  the  petitions  are 
presented,  a  symbol  of  confidence  and  an  assurance  of  being  favor- 
ably heard.  Thus  the  priest  stands  at  the  altar  —  and  from  the 
depths  of  this  earth  of  sufiering,  of  poverty,  he  cries  to  the  Lord  and 
stretches  out  his  hands  for  rescue  and  redemption,  which  must  come 
from  above.  If  he  then  at  the  concluding  formula  of  the  Collect 
again  joins  his  hands,  he  thereby  manifests  the  sentiments  of  ardent 
devotion,  the  humble  disavowal  of  his  own  strength,  the  devout 
desire  to  give  himself  entirely  to  the  Lord  and  to  rest  in  the  Lord; — 
he  also  acknowledges  the  union  and  combination  of  all  gifts  in  God, 
the  Supreme  Good,  whence  as  from  the  fountain  and  source  of  all 
graces  every  gift  comes  to  us  through  Jesus  Christ/ 

1  p.  Wolter,  O.  S.  B.,  Die  romischen  Katakomben,  II,  43. 

2  Passis  quondam  sublatisque  brachiis  orabant,  ut  statum,  quo  Christus  oravit 
in  cruce^  iinitarentur.  Consultius  vero  existimavit  Ecclesia,  si  ad  eum  niodum, 
quo  nunc  utimur,  Collectae  recitarentur,  ne  veteri  retenta  consuetudine  orandi 
passis  extensisque  brachiis,  inconcinnis  et  ridiculis  figuris  aperiretur  locus  (Bene- 
dict XIV.  De  Miss,  sacrif.  1.  2,  c.  6,  n.  5). 

^  Levat  sacerdos  manus  orando  ad  designandum,  quod  oratio  ejus  dirigitur  pro 
populo  ad  Deum  (Thren.  3,  41.     Ex.  17,  11).     S.  Thorn.  3,  qu.  83,  a.  5  ad  5. 

^    Manuum  juuctio  significat  omnium  bonorum  a  Deo  fluentium  in  ipso  unitatem 
et  conjunctionem  (Durand.  Ration.  1.  4,  c.  7,  n.  5). 


428  //.   Liturgical  and  Ascetical  Part. 

''Now  some  brief  mention  slionld  be  made  as  to  what  direction  of 
the  heavens  we  are  to  turn  while  at  prayer.  But  since  there  are  four 
cardinal  points  of  the  heavens,  who  will  not  admit  at  once  that  the 
direction  of  the  rising  sun  is  evidently  the  one  towards  which  we 
should  turn  w^hen  at  prayer,  in  token  that  the  soul  looks  to  the  rising 
of  the  true  light  (that  is,  to  Jesus  Christ)?"  i  As  is  still  evident 
from  many  other  testimonies  from  the  Fathers,  it  was  an  ancient 
.custom  to  turn  toward  the  East  when  praying ;  accordingly,  as  a 
rule,  the  Church  with  the  main  altar  was  built  in  this  direction,  so 
that  the  priest  and  the  faithful  might  when  at  prayer  look  toward 
the  rising  of  the  sun.  The  principal  symbolical  reasons  for  this  are, 
according  to  St.  Thomas,'^  the  three  following.  First,  the  position 
of  the  person  wdio  prays  is  considered  in  reference  to  the  Divine 
Majesty,  revealed  to  us  in  the  movement  of  the  heavens ;  this 
movement  of  the  heavens  takes  place  from  the  East.  —  Secondly, 
we  seek  to  express  by  this  posture  that  we  desire  to  return  to 
Paradise,  which  was  situated  in  the  East. —  Thirdly,  we  turn  in  that 
direction  because  we  thereby  think  of  Jesus  Christ  who  is  the  true 
light  of  the  world  and  is,  therefore,  called  the  Orient  {Oriens)^  that 
is,  the  Rising  Sun  of  Justice,  and  who  at  His  second  coming,  as 
Judge  of  the  living  and  the  dead,  will  appear  "as  lightning  coming 
out  of  the  east  and  passing  even  into  the  west"  (Matt.  24,  27). 

8.     The  Antiquity,  the  Number  and  the  Value  of  the  Collects. 

From  Apostolic  times  a  number  of  prayers  and  supplications 
were  offered  at  the  celebration  of  the  Holy  Sacrifice  ;  naturally  their 
form  gradually  developed.  In  our  Missals  may  be  found  Collects 
which  date  from  primitive  ages.  The  saintly  Popes  Leo  I.  (440 — 
461),  Gelasius  (492 — 496)  and  Gregory  I.  (590 — 604)  deserve  great 
credit  for  not  only  having  faithfully  preserved  the  treasure  of 
traditional  prayers,  but  also  for  having  added  new  ones.  The  most 
of  our  Collects,  therefore,  are  venerable  for  their  antiquity  and  their 
use  throughout  many  centuries. 

Until  far  into  the  Middle  Age,  till  about  the  twelfth  century, 
the  Roman  Church  was  accustomed  in  every  Mass  to  recite  but  one 
Collect  before  the  Epistle.  However,  in  the  eleventh  century  this 
original  practice  was  in  many  instances  departed  from  in  other 
churches  in  which  several  prayers  were  recited;  only  the  consecrated 
number  of  seven  was  not  to  be  exceeded.^     With  the  development  of 


^     Origen,  On  Prayer,  chap.  32. 

2  2,  2,  qu.  84,  a.  3  ad  3. 

3  Amalarius  (d.  c.  847)  attests  in  the  praefatio  altera  to  his  principal  work,  that 
even  in  his  time  some  juxta  affectum  recited  two  or  three  Collects,  although  in 
Rome  only  one  (unam  tantum)  was  said  —  even  on  vSundays  upon  which  the  feast 
of  a  saint  fell.  Micrologus  (in  the  eleventh  century)  defends  this  antiqua  vel 
romana  traditio,  but  adds  these  remarks :  Sed  hoc  jam  pauci  observant,  imo  plures 
in  tantum  orationes  multiplirant,  ut  auditores  sues  sibi  ingratos  cfTiciant  et  popu- 
lum  Dei  potius  avertant  quam  ad  sacrificandum  alliciant.  Hoc  auteni  sapientiori- 
bus  multum  displicet,  qui  etsi  aliquando  antiquam  traditionem  aliis  morigeraudo 


89.   The  Collect,  429 

the  liturgical  calendar,  a  fixed  law  was  gradually  formed  regulating 
the  number  of  prayers  to  be  said  at  Mass.  Since  the  thirteenth  cen- 
tury the  prescribed  number  of  prayers  has  been  determined  according 
to  the  respective  rank  (ritiis)^  also  according  to  the  dignity  (digni- 
tas)  and  to  the  solemnity  (solemnitas)  of  the  feasts  of  the  ecclesi- 
astical year.  The  greater  the  feast,  the  more  dee^^ly  recollected  we 
should  enter  into  the  spirit  of  it,  the  more  we  should  concentrate  all 
our  thoughts  and  sentiments  upon  the  mystery  celebrated  ;  hence  for 
the  feasts  of  the  highest  rank  {duplex)  only  one  Collect  is  properly 
appointed.^  —  The  celebration  of  a  feast  of  an  inferior  rite  {semi- 
duplex)  is  of  less  importance  ;  hence  other  commemorations  and 
interests  may  and  should  find  expression  in  our  prayer,  which  is 
then  offered  at  the  throne  of  God  generally  in  the  consecrated 
number  of  three.  —  The  lowest  rite  {simplex)  allows  the  priest  to  go 
beyond  the  consecrated  number  of  three  and  to  present  to  the  Lord 
various  needs  in  the  number  of  the  five  wounds  of  Jesus,  or  of  the 
seven  petitions  of  the  Our  Father.^  As  often  as  the  rubrics  leave  the 
priest  free  to  add,  according  to  his  pleasure,  one  or  more  prayers  to 
those  prescribed,  he  must  take  care  that  the  number  be  an  uneven 
one.^  For  this  symbolizes  the  indivisibility  of  the  Supreme  Being 
and  the  unity  of  the  Church.  The  number  of  seven  should  not  be 
exceeded:  in  the  first  place,  because  our  Lord  who  taught  us  to 
pray,  compiled  all  that  we  require  for  soul  and  body  in  seven  peti- 
tions, then  too,  that  those  present  may  not  become  weary  and 
annoyed  on  account  of  the  length  of  the  Mass. 

As  to  the  value  of  the  prayers  of  the  l^Iass,  but  one  opinion  can 
be  expressed  in  their  regard  :  as  to  form  and  contents  they  are 
incomparable  and  unequalled  models  of  prayer.     The  language  of 

excedunt,  in  ipsa  tamen  sua  excessione  modum  tenere  et  aliquam  rationem  atten- 
dere  solent.     Unde  et  in  Missa,  etsi  non  semper  una  tantum  oratione  sint  contenti, 

septenarium   tamen   numerum   in   orationibus   raro   excedunt Hoc    autem 

summopere  solent  observare,  ut  in  Missa  aut  unam,  tres  aut  quinque  aut  septem 
orationes  dicant  (De  eccles.  observat.  c,  4). — Debet  dici  tiiia  oratio,  sicut  una 
epistola  et  unum  evangelium,  propter  fidei  unitatem  .  .  .  sed  ex  Patrum  institutio- 
nibus  quandoque  dicuntur  tres  vel  quinque  vel  septem.  Praetor  hos  numeros  alius 
est,  non  dico  reprehensibilis,  sed  extraordinarius.  .  .  .  Pares  non  sunt  dicendae, 
quia  "numero  Deus  impare  gaudet".  .  .  Quotcunque  dicantur,  sola  prima  con- 
clusione  debita  terminentur  (Sicard.  [t  1215],  Mitral.  1.  3,  c.  2). 

^  Oratio  est  explicativa  desiderii.  Sed  desiderium  tanto  est  sanctius,  quanto 
magis  ad  unum  restringitur,  secundum  illud  Ps.  26,  4:  ^^Ununi  petii  a  Domino, 
/ia«^  requiram"  (S.  Thom.  2,  2,  qu.  83,  a.  14). 

2  Quadt,  Die  Liturgie  der  Quatembertage  S.  81 — 84. 

3  The  priest  is,  however,  not  bound,  in  simplicibus,  feriis  et  votivis  to  add 
another  prayer,  so  that  the  numerus  iiupar  m.a.y  be  observed  (S.  R.  C.  2.  Dec.  1684). 
—  Regarding  the  Missa  quotidiana  for  the  departed  curandum  est,  ut  orationes  sint 
numero  inipares  (S.  R.  C.  2.  Sept.  1741).  Quod  si  in  quotidianis  Missis  pro  defunc- 
tis  plures  addere  orationes  celebranti  placuerit,  uti  rubricae  potestatem  faciunt,  id 
fieri  potest  tantum  in  Missis  lectis,  inipari  cum  aliis  praescriptis  servato  numero  et 
orationi  pro  omnibus  defunctis  postremo  loco  assignato  (S.  R.  C.  30.  Jun.  1896). 


^^^  II'  Liturgical  and  Ascetical  Part, 

the  Collects  is  calm,  simple  and  plain,   yet  not  without  ornament ; 
their  contents  exceedingly  rich  and  profoundly  dogmatic.    One  need 
but  reflect  in  devout  meditation  on  the  text  of  a  Collect,  and  he  will 
discover  what  a  wealth  of  sublime  thoughts  and  holy  emotions  is 
embodied  in  those  brief,   substantial  words.     It  is,  therefore,  very 
difhcult,    often  even  impossible    in    a   translation  to    render   these 
prayers  without  impairing  their  full  meaning  and  weakening  their 
force.     That  profound  connoisseur  of  the  Roman  liturgy.  Cardinal 
Wiseman,  writes  on  this  subject :  "There  is  a  fragrance,  a  true  in- 
cense in  those  ancient  prayers  which  seems  to  rise  from  the  lips,  and 
to  wind  upwards  in  soft,   balmy   clouds  upon  which  angels  may 
recline  and  thence  look  down  upon  us,  as  we  utter  them.     They 
seem  worthy  to  be  caught  up  in  a  higher  sphere,  and  to  be  heaped 
upon  the  altar  above,  at  which  an  angel  ministers.     They  partake 
of  all  the  solemnity  and  all  the  stateliness  of  the  places  in  which 
they    were    first   recited :    they    retain   the    echoes   of    the    gloomy 
Catacomb,   they  still  resound  with  the  jubilee  of  gilded  basilicas, 
they  keep  the  harmonious  reverberations  of  lofty  groined  vaults  .  .  . 
Nothing  can  be  more  perfect  in  structure,  more  solid  in  substance, 
more  elegant  in  conception,    or  more  terse   in   diction,    than    the 
Collects,  especially  those  of  the  Sundays  and  of  Lent.     They  belong 
essentially  to  the  traditional  deposits  of  the  Church.     In  fact,  there 
is  hardly  a  Collect  in  which  some  singular  beauty  of  thought,  some 
happy  turn  of  phrase,  is  not  to  be  found.     Each  is  almost  invariably 
composed  of  two  parts,  which  may  be  called  the  recital  and  the 
petition.     The  first  contains  either  a  declaration  of  our  wants,  or  a 
plea  for  mercy,  or  for  a  favorable  hearing.     Nothing  strikes  one  so 
much  as  the  noble  and  appropriate  terms  in  which  the   Deity  is 
addressed,   and  the  sublime  greatness  in  which  His  attributes  are 
described.     The    petition   itself   is  ever  most  solemn,    devout   and 
fervent ;    often  containing  depth   of  thought  which  would  supply 
materials  for  a  long  meditation.  ...      If  any  one  thinks  that  these 
prayers,  so  easy  in  appearance,  require  no  great  power  to  imitate 
them,  let  him  try  to  compose  a  few,  and  he  will  soon  find  their 
inferiority  to  the  old  ones ;  he  will  see  that  it  is  far  from  easy  to  put 
so  much  meaning  into  such  a  small  compass,  and  still  more  difhcult 
to  come  up  to  the  beauty  and  greatness  of  thought  generally  con- 
densed in  the  ancient  form."^     The  Collects  are,  therefore,  to  be 
reckoned    among    the    most    precious    liturgical    treasures   of    the 
Church:    they   are   masterly,    unsurpassable   prayers,    distinguished 
alike  for  their  solid  force  and   pithy  brevity,  as  for  their  fragrant 
charm  and  imperishable  freshness. 

9.      Examples. 

The  petition  contained  in  the  Collect  is,  as  a  rule,  taken  from 
and  based  on  the  Mass  of  each  day.  This  is  made  evident  in  the 
various  feasts  of  the  ecclesiastical  year.  The  vSaviour  of  the  world 
is  ])orn  to  us  —  this  is  the  mystery,  this  is  the  great  joy  of  the  holy 

^     Essays. 


39.   The  Collect.  431 

Christinas  night.  To  honor  the  threefold  birth  of  Jesus  Christ,  (of 
God  the  Father,  of  the  Virgin  IMary  and  in  the  hearts  of  the  faithful) 
the  Holy  Sacrifice  is  offered  three  times  to  the  glorious  Trinity  (m 
nocte,  in  aurora^  in  die).  Now  what  are  the  desires  and  petitions  of 
the  Church  on  this  great  feast?  In  the  first  Collect  she  implores  of 
God,  who  "enlighteneth  this  most  holy  night  wdth  the  brightness  of 
Him  who  is  the  true  light,  to  grant  that  we  who  have  known  the 
mysteries  of  this  light  of  earth,  may  likewise  come  to  the  enjoyment 
of  it  in  heaven."  In  the  prayer  of  the  second  Mass  the  Church 
addresses  to  Almighty  God  the  petition  that  He  would  "grant  to  us, 
who  are  flooded  (perfundimur)  by  the  new  light  of  the  Word  made 
flesh,  the  grace  that  this  light  may  be  so  reflected  by  our  actions,  as 
it  shines  through  faith  in  our  mind"  (hoc  in  nostro  resplendeat 
operCj  quod  per  fidem  fidget  in  mente).  The  Collect  of  the  third 
Mass  contains  the  petition  that  "the  new  birth  in  the  flesh  of  Thy 
only-begotten  Son  may  free  us,  whom  the  ancient  slavery  holds 
under  the  yoke  of  sin."  On  the  feast  of  the  Ascension,  we  beg  of 
God  the  grace  which  elevates  us  above  all  that  is  earthly  and  effects 
that  "we  also  may  wnth  our  mind  dwell  among  heavenly  things" 
{ipsi  qiioque  mente  in  coelestihus  liahitemus).  — On  the  feast  of  the 
Sacred  Heart  of  Jesus,  the  Church  begs  that  "the  earthly  and  tem- 
poral celebration  (acttt)^  as  well  as  the  heavenly  and  eternal  fruit 
(fructii)  of  the  benefits  of  this  love-inflamed  Heart  may  be  our  joy 
and  felicity"  (delectenmr)  —  and,  in  order  the  more  easily  to  be 
heard,  she  represents  to  the  Almighty  "that  the  most  Sacred  Heart 
of  His  beloved  Son  is  our  glory  and  that  we  recall  out  of  gratitude 
the  chief  benefits  of  its  love  towards  us"  (recolimus).^ 

In  the  Masses  in  honor  of  the  Saints,  the  subject  of  the  petition 
is  in  general,  that,  by  their  example  and  merit,  by  their  doctrine 
and  intercession,  we  may  be  raised  to  a  spiritual  life,  make  progress 
therein  and  attain  eternal  joys  ;  that  we  may  enjoy  their  mediation, 
their  protection  and  their  intercession ;  that,  animated  by  their 
example,  we  may  be  converted  to  God,  produce  worthy  fruits  of 
penance,  despise  all  that  is  earthly,  temporal  and  perishable,  and, 
on  the  contrary,  long  for  and  strive  after  all  that  is  heavenh',  eternal 
and  imperishable,  fly  the  lust  of  the  world  and  come  to  God,  walk  in  ' 
the  simplicity  and  innocence  of  heart,  endure  all  adversity  with 
constant  patience;  that  w^e  may  love  what  they  loved,  do  what  they 
taught,  imitate  what  they  have  done  and  obtain  what  they  possess. 
—  Frequently  the  prayer  of  the  Church  prays  for  their  imitation  in  a 
particular  virtue,  for  example,  love  of  our  neighbor,  constancy  in 
faith,  confidence  in  God,  the  spirit  of  prayer,  mortification ;  —  or  a 
special  protection,  for  instance,  against  the  malice  of  the  devil, 
against  enslavement  of  soul  by  the  body,  for  the  extinguishing  of 
evil  desires,  for  the  ruling  of  the  tongue,  for  Holy  Communion  and 

1  Concede,  quaesumus,  omnipotens  Deus :  ut,  qui  in  sanctissimo  dilecti  Filii 
tui  Corde  gloriantes,  praecipua  in  nos  caritatis  ejus  beneficia  recolimus :  eorum 
pariter  et  actu  delectemur,  ^tfructu. 


432  //.   Liturgical  and  Ascetical  Part. 

the  overcoming  of  the  Evil  One  at  the  hour  of  death.  The  occasion 
for  petitioning  for  such  special  graces  and  virtues  is  usually  based 
upon  some  fact,  on  a  miracle  or  some  prominent  characteristic 
feature  of  the  life  of  the  Saint  whose  feast  is  celebrated.  Thus  the 
Church  prays  to  Almighty  God  on  the  Nativity  of  St.  John  Baptist, 
that  He  would  grant  "His  people  the  grace  of  spiritual  joys,  and 
direct  the  minds  of  all  the  faithful  into  the  way  of  eternal  salvation." 
On  the  feast  of  St.  Thomas  of  Aquin,  the  Collect  is  as  follows :  "O 
God,  who  by  the  wonderful  learning  of  blessed  Thomas,  Thy  con- 
fessor, dost  illustrate  Thy  Church,  and  by  his  holy  works  dost  render 
her  fertile;  grant,  we  beseech  Thee,  that  we  may  perceive  with  our 
mind  what  he  taught  and,  in  our  lives,  fulfil  by  our  imitation  what 
he  practised."  On  the  feast  of  St.  Teresa  we  beseech  God  to  give 
us  the  grace,  "to  be  nourished  with  the  food  of  her  heavenly 
doctrine,  and  taught  by  the  affection  of  her  pious  devotion." 

On  the  Sundays  of  Advent  we  implore  the  Lord  "to  arouse  His 
power  and  come ;  that  by  His  protection  we  may  deserve  to  be  freed 
from  the  imminent  dangers  of  our  sins,  and  be  saved  by  His 
redeeming  aid;"  "to  stir  up  our  hearts  to  prepare  the  way  for  His 
only-begotten  Son,  that  we  may  be  enabled  to  serve  Him  with  minds 
purified  by  His  coming;"  "that  He  would  bend  His  ear  to  our 
prayers,  and  enlighten  the  darkness  of  our  minds  by  the  grace  of 
His  visitation  ;"  "that  He  would  exert  His  power  and  come,  and 
succor  us  by  His  great  might,  that  by  the  assistance  of  His  grace, 
what  by  our  sins  is  delayed  may  be  hastened  by  His  indulgent 
mercy." 

The  Collects  of  the  Lenten  liturgy  have  reference  almost  always 
to  the  same  subject ;  for  they  generally  implore  the  grace  to  worthily 
and  profitably  employ  this  solemn  time  of  penance,  so  as  to  make  it 
available  for  the  sincere  practice  and  sanctification  of  fasting.  With 
an  astonishing  variety  this  petition  is  expressed  in  an  ever  new  and 
changeable  form.  Thus,  for  example,  the  Church  prays  that  "our 
mind,  chastened  by  the  mortification  of  the  body,  may,  by  the  ardor 
of  its  desires  for  God,  shine  brightly  in  His  sight  {desiderio  fill g eat) \ 
that  the  faithful  who  by  abstinence  mortify  their  body,  may  by  the 
fruit  of  good  works  become  quickened  inspirit;"  "that  God,  who 
understands  our  utter  helplessness,  may  protect  us  from  within  and 
without,  that  our  body  may  be  safeguarded  from  all  that  may  injure 
it,  and  our  mind  purified  from  evil  thoughts;"  "that,  by  abstaining 
from  material  food,  we  may  also  refrain  from  pernicious  lusts;" 
"that,  fervently  persevering  in  fasting  and  prayer,  we  may  be 
delivered  from  the  enemies  of  both  soul  and  body;"  "that  the 
chastisement  which  we  have  inflicted  on  the  body  may  serve  to  the 
strengthening  and  fortifying  of  the  soul"  (ad  vostrarfon  veqcfatio- 
nem  trau.'ieat  ariimarum)]  that  "amidst  the  sufferings  that  we  have 
deserved  and  that  oppress  us,  we  may  be  enabled  to  breathe  more 
freely  through  the  consolations  of  divine  grace;"  "that  our  fast  may 
be  pleasing  to  the  Lord,  make  us  worthy  of  divine  grace  and  lead  us 
to  the  fountains  of  eternal  salvation." 


S9,   The  Collect.  433 

The  second  half  of  the  ecclesiastical  year  —  the  time  from 
Pentecost  to  Advent  —  represents  the  pilgrimage  of  the  children  of 
God  to  their  eternal  home,  their  heavenly  country:  this  pilgrimage 
is  indeed  accompanied  with  hardship  and  labor,  but  is  also  full  of 
hope  and  consolation.^  We  feel  that  we  are  "pilgrims  and  strangers, 
hailing  from  afar,  look  towards  the  promises"  and  "we  seek  a  better 
heavenly  country —  the  city  which  God  hath  prepared  for  us" 
(Heb.  II,  13-16).  There  we  live  "in  expectation  of  the  blessed 
hope  and  coming  of  the  glory  of  the  great  God  and  our  Saviour  Jesus 
Christ"  (Tit.  2,  13).  Therefore,  in  the  Collects  of  this  time,  the 
Church  prays  that  God,  the  strength  of  all  that  hope  in  Him,  may 
send  us  the  help  of  His  grace,  that,  in  the  fulfilment  of  His  Com- 
mandments, we  may  please  Him  by  thought  and  by  deed ;  that  God 
may  grant  that  we  may  always  revere  His  holy  name  with  filial  love 
and  fear,  since  He  never  withdraws  His  benign  protection  from 
those  whom  He  has  firmly  established  in  His  unchanging  love;  that 
God  would  multiply  His  mercies  to  us,  that  guided  by  Him  we  may 
make  use  of  temporal  goods  in  such  a  manner  as  not  to  lose  those 
which  are  eternal ;  that  under  the  guidance  of  God,  the  world  may 
be  ruled  peacefully  and  the  Church  may  enjoy  undisturbed  devotion; 
that  God,  who  has  prepared  invisible  goods  for  all  who  love  Him, 
may  pour  into  our  hearts  the  fire  of  His  charity,  that,  by  loving  Him 
in  all  things  and  above  all  things,  we  may  obtain  His  promises 
which  surpass  all  understanding;  that  God's  infallible  providence 
may  avert  from  us  all  that  is  hurtful  and  grant  us  all  that  is 
profitable  for  us;  that  God  may  give  us  the  spirit  of  always  knowing 
and  accomplishing  what  is  right  and  just ;  that  God,  who  in  the 
abundance  of  His  goodness  grants  to  us  more  than  we  merit  or  even 
desire,  may  pour  out  His  mercies  upon  us,  so  that  He  may  pardon 
what  fills  our  conscience  with  dread,  and  add  those  gifts  which  we 
do  not  venture  to  ask  in  prayer ;  that  He  would  give  us  an  increase 
of  faith,  hope  and  charity,  and  in  order  that  we  may  attain  unto  the 
happiness  He  has  promised.  He  may  fill  us  with  love  for  His  holy 
commandments;  that  grace  may  always  forestall  and  accompany  us, 
and  urge  us  onward  to  perseverance  in  the  practice  of  good  works. — 
Faithful  children,  who  are  as  yet  pilgrims  at  a  distance  from  their 
true  home,  suffering  and  combating,^  assuredly  can  ask  or  desire 
nothing  better  than  what  is  expressed  in  these  Sunday  prayers. 


1  Deliciae  spiritus  nostri  divina  cantica,  ubi  et  fletus  sine  gaudio  non  est. 
Fideli  homini  et  peregrine  in  saeculo  nulla  est  jucundior  recordatio  quam  civitatis 
illius  unde  peregrinatur ;  sed  recordatio  civitatis  in  peregrinatione  non  est  sine 
dolore  atque  suspirio.  Spes  tamen  certa  reditus  nostri  etiam  peregrinando  tristes 
consolatur  et  exhortatur  (S.  Aug.  Enarr.  in  Ps.  145,  n.  1). 

2  Ab  octavis  Pentecostes  usque  Adventum  Domini  (Ecclesia)  recolit  tempus 
peregrinationis.  In  hoc  est  nobis  perpetua  pugna  et  lucta  adversus  tres  infestissi- 
mos  hostes,  mundum  videlicet,  carnem  et  diabolum.  Mundus  est  hostis  sophisti- 
cus,  caro  hostis  domesticus,  diabolus  hostis  antiquus.  Nullus  tamen  istorum  hostis 
est  eflScacior  ad  nocendum  quam  inimicus  noster  familiaris,  scil.  caro,  quam  fove- 

27 


434  //.    Liturgical  and  Ascetical  Part. 

40.     The  Readings  from  the  Bible  in  general.     The  Epistle. 

I.  The  general  preparatory  part  of  the  holy  Sacrifice  is  draw- 
ing near  its  end.  Now  follow  the  readings  from  the  Bible  which 
are  connected  with  each  other  by  various  forms  of  chant,  and  are 
often  crowned  by  the  Creed.  —  What  signification  have  the  readings 
from  Holy  Scripture  in  the  organism  of  the  Sacrifice?  In  the  Mass 
the  Saviour's  entire  work  of  redemption  is  shown  forth  and  carried 
out  (opns  nostrae  redempUonis  exercetur — Secr.)\  the  celebration 
of  the  Mass  embraces  in  its  several  parts  the  whole  operation  of  the 
Redeemer.  As  the  Lord  exercised  during  His  mortal  life  the  office 
of  mediator,  thus  He  continues  to  exercise  it  in  His  Church,  —  and 
that  in  a  sacramental  manner.  Christ  came  as  mediator  between 
God  and  man,  to  reconcile  and  unite  Heaven  and  earth  with  each 
other.  God  "sent  His  Son  to  save  the  world"  and  "to  bring  god- 
liness and  the  promise  of  the  life  which  is  to  come"  (John  3,  17. 
I  Tim.  4,  8).  "Christ  has  come  from  God  unto  wisdom  and  unto 
justice  and  unto  sanctification  and  redemption,"  ^  that  is,  as 
Redeemer  He  is  not  only  the  source  of  grace  and  sanctification,  but 
also  of  enlightenment  in  all  truth  for  mankind. 

The  first  oi^ce  of  the  Redeemer  consisted  in  teaching  the  truth 
and  the  law  of  God  —  exteriorly  by  the  words  which  fell  from  His 
lips,  and  interiorly  by  the  light  which  He  infused  into  the  hearts. 
Already  the  Prophet  remarks,  that  in  the  days  of  the  Messiah  "the 
earth  shall  be  filled  with  the  knowledge  of  the  Lord,  as  the  covering 
waters  of  the  sea"  (Isa.  11,  9).  The  Spirit  of  God  hovered  over  the 
Saviour,  anointed  Him  and  sent  Him  "to  preach  the  gospel  to  the 
poor"  (Luke  4,  18).  Christ  came  into  the  world  to  give  testimony 
to  the  truth,  and  He  taught  the  way  of  God  in  truth  (John  18,  37. 
Matt.  22,  16).  In  Him  were  "hidden  all  the  treasures  of  wisdom 
and  knowledge"  and  "the  fulness  of  His  grace  we  have  all  received" 
(Col.  2,  3.  John  I,  14-16).  Only  after  the  Lord  had  as  teacher 
of  truth  shown  the  way  to  heaven,  did  He  die  on  the  Cross  the  death 
of  reconciliation,  in  order  to  unite  man  again  in  grace  and  love  with 
God.  Now  all  this  is  repeated  in  the  Holy  Sacrifice  of  the  Mass. 
Before  the  Saviour  descends  on  the  altar  at  the  Consecration  as  a 
mystical  Victim,  He  speaks  words  of  eternal  life  to  us,  — and  that, 
first,  by  His  prophets  and  apostles,  then  through  Himself.  The 
Epistle  and  Gospel  come  before  the  sacrificial  action.  In  this 
arrangement  is  revealed  the  profound  and  interior  connection 
between  the  teaching  of  truth  and  the  mystery  of  the  altar,  between 
the  word  of  God  and  the  Divine  Eternal  Word,  who  was  made  flesh 
and  who  under  the   Eucharistic  veil  is   again   present  and   dwells 


mus  indumentis  et  reficimus  alimentis,  —  cui  tanquam  jumento  tria  debentiir  :  cibus 
ne  deficiat,  onus  ut  mausuescat,  virga  ut  non  indirecte,  sed  directe  iucedat  CBeleth., 
Rational,  c.  56). 

^   Christus  factus  est  nobis  sapientia  a  Deo  et  justitia  et  sanctificatio  ct  redemp- 
tio  (1  Cor  1,  30). 


AO.   The  Readings  from  the  Bible  in  general.     The  Epistle.  435 

among  us.  The  sacramental  God-Man  is  not  merely  the  life,  but 
also  the  way  and  the  truth  for  us  men  (John  14,  6):  only  where  the 
fountain  of  grace  of  the  Eucharistic  Sacrifice  flows,  does  the  truth  of 
Christ  shine  forth  in  full  and  undimmed  splendor.  The  altar  of 
grace  and  the  pulpit  of  truth  are  sanctuaries  intimately  connected: 
they  are  in  the  same  house  of  God,  and  the  priest  who  offers  the 
Sacrifice  also  proclaims  the  heavenly  doctrine.  The  Church,  there- 
fore, most  appropriately  combines  the  reading  of  the  prophetical  and 
evangelical  word  with  the  celebration  of  the  Eucharistic  Sacrifice, 
which  is  eminently  termed  "the  mystery  of  faith."  ^  The  announce- 
ment of  the  truth  precedes  the  accomplishment  of  the  Sacrifice;  for 
knowledge  is  the  beginning  of  salvation.  The  living  word  of  God 
is  the  seed  whence  proceeds  the  imperishable  life  of  faith,  which 
here  below  is  perfected  by  grace  and  in  the  next  life  is  transformed 
into  glory. 

The  Church  with  predilection  and  preference  employs  in  her 
liturgy  Scriptural  words,  because  they  are  especially  holy  and 
venerable,  efficacious  and  full  of  grace:  they  are,  indeed,  the  words 
of  God  —  words  that  have  the  Holy  Ghost  for  their  author.  These 
words  are  supernatural,  heavenly  and  divine.  Therefore,  are  they  so 
well  adapted  to  manifest  to  the  Lord  our  sentiments,  desires,  petitions 
and  interests.  To  commune  with  God  in  prayer,  to  praise  Him,  to 
thank  Him,  to  supplicate  Him,  to  pour  out  to  Him  in  chant  our 
heart's  joys  and  plaints,  we  can  find  no  words  more  befitting  than 
those  which  God  Himself  has  put  into  our  mouth,  and  inspired 
through  His  "Holy  Spirit  who  within  us  beseeches  Heaven  in  our 
behalf  with  unutterable  groanings."  In  this  way  we  have  in  the 
preceding  part  of  the  Mass  already  frequently  prayed  in  God's  w^ords; 
but  in  the  readings  now  following  we  have  the  word  of.  God,  by 
which  He  speaks  to  us  and  instructs  us  in  all  doctrine  and  truth.  — 
"The  Spirit  searcheth  all  things;  yea,  the  deep  things  of  God" 
(i  Cor.  2,  10);  hence  the  writings  inspired  by  Him  are  of  wonder- 
ful depth  and  inexhaustibleness,  full  of  spirit  and  power,  full  of  light 
and  life.  They  teach  the  science  of  the  Saints  and  show  unto  us  the 
kingdom  of  God.  They  afford  us  material  immeasurably  abundant 
"for  growth  in  grace  and  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ"  (2  Peter  3,  18).  How  dear  and  precious  should  they, 
then,  be  to  our  hearts!  "For  what  things  soever  were  written,  were 
written  for  our  instruction:  that  through  patience  and  the  comfort  of 
the  Scriptures,  we  might  have  hope"  (Rom.  15,  4).  Yes,  an 
abundance  of  consolations  do  we  draw  from  the  word  of  God,  which, 
with  all  its  truth  and  graces,  with  all  its  promises  and  threats, 
remains  forever  and  is  accomplished,  whilst  this  perishable  world  is 
as  grass,  and  its  glory  as  the  flower  of  grass;  —  "the  grass  is  with- 

1  Instructio  fidei  is  duplex:  una  quae  fit  noviter  imbuendis,  scil.  catechumenis 
et  talis  instructio  fit  circa  baptismum. — Alia  autem  est  instructio,  qua  instruitur 
fidelis  populus,  qui  communicat  huic  mysterio  et  talis  instructio  fit  in  hoc  Sacra- 
mento et  tamen  ab  hac  instructione  non  repelluntur  etiam  catechumeni  et  infideles 
(S.  Thorn.  3,  q.  83,  a.  4  ad  4). 


436  //.  Liturgical  and  Ascetical  Part. 

out,  and  the  flower  thereof  is  fallen  off"  (i  Peter,  24-25).  In  the 
midst  of  a  world  fallen  away  from  Christianity  and  hostile  to  the 
Church,  amid  all  the  sufferings  and  persecutions  that  oppress  us, 
amid  the  storms  that  rage  around  us,  the  imperishable  word  of  God, 
which  does  not  pass  away,  though  even  heaven  and  earth  should 
pass  away,  encourages  and  raises  us  up,  and  imparts  life  eternal  to 
all  who  receive  it  with  faith  and  docility.  Since  the  Church  has 
included  in  her  formula  for  Mass  readings  from  the  Bible,  we  may 
daily  place  ourselves  at  the  table  of  God,  to  nourish  and  strengthen 
ourselves  with  the  heavenly  bread  of  the  revealed  truths  of  salvation. 

2.  It  is  incontestable,  that  from  Apostolic  times  the  canonical, 
or  holy  Books  have  been  read  aloud  at  the  assemblies  of  divine  wor- 
ship, and  principally  at  the  celebration  of  the  Kucharistic  Sacrifice.^ 
For  a  long  time  it  belonged  to  the  bishop,  as  the  chief  liturgist,  to 
select  what,  how  many  and  how  long  w^ere  the  parts  of  Scripture 
which  were  to  be  read.  St.  Justin  Martyr  (t  166  or  167),  who 
describes  the  order  of  divine  worship  among  the  Christians,  says, 
that  at  the  Sunday  assemblies  the  writings  of  the  Apostles  (that  is, 
the  Books  of  the  New  Testament)  or  the  writings  of  the  Prophets 
were  read,  as  long  a  time  as  was  permitted  (m^xp's  ^ix'^peO-^  With  the 
gradual  development  of  the  liturgical  year,  the  distribution  of  the 
extracts  to  be  read  w^as  evolved  more  and  more  according  to  certain 
aspects,  until  finally  (in  the  i6th  century)  the  present  arrangement 
of  the  Epistles  and  Gospels  for  the  Missal  was  decided  upon  by  the 
Church.  In  this  matter  St.  Jerome,  who  by  order  of  Pope  Dama- 
sus  I.  (366 — 384),  completed,  corrected  and  perfected  the  traditional 
arrangement  of  the  biblical  extracts  for  the  Mass,  deserves  great 
credit. 

Now  what  rule  was  followed  in  the  choice  and  arrangement  of 
the  Biblical  readings?  The  Epistles  and  the  Gospels  bear  the 
closest  and  most  intimate  connection  with  the  course  and  spirit  of 
the  ecclesiastical  year:  the  Church's  selection,  therefore,  was  made 
in  conformity  with  the  celebration  of  the  feast  or  day.  Indeed, 
among  the  variable  parts  of  the  Mass  formula,  the  lessons  selected 
from  Holy  Scripture,  which  are  instructive,  occupy  the  principal 
place.  In  them,  as  a  rule,  the  idea  of  the  ecclesiastical  time  finds 
its  most  perfect  expression.  Together  with  this  the  standpoint  is 
given  and  marked  out,  which  is  to  be  taken  in  understanding  and 
explaining  these  lessons. 

^  In  the  first  four  centuries  the  liturgical  celebration  of  Mass  began  with  the 
reading  of  Scripture,  at  which  the  different  books  of  the  Bible  were  read  (as  they 
are  still  in  the  Breviary)  serially  (in  conti'ma  serie).  (Cf.  the  124  sermons  of  St. 
Augustine  on  the  Gospel  of  St.  John  and  vSt.  John  Chrysostom's  homilies  on  the 
Epistles  of  St.  Paul).  For  the  highest  feasts  there  were  chosen  already  from  the 
beginning  appropriate  passages,  that  is,  such  passages  as  had  reference  to  the 
mysteries  celebrated.  With  the  progressive  evolution  of  the  ecclesiastical  year  the 
lectio  continua  was  replaced  by  a  series  of  biblical  extracts  arranged  for  the  various 
feasts  and  festal  seasons. 

2     First  Apology  chap.  67. 


UO.   The  Readings  from  the  Bible  in  general.     The  Epistle,  437 

3.  According  to  a  general  rule  that  has  few  exceptions,  every 
Mass  formula  has  two  Biblical  readings/  the  first  of  which  is  called 
the  Epistle  2  and  the  other  the  Gospel.  Leaving  out  the  four  Gospels 
and  the  Psalms  —  the  first  reading  may  be  taken  from  any  part  of 
the  Old  and  New  Testaments;  but  generally,  for  example,  on  all 
the  Sundays  of  the  year,  the  Epistle  is  taken  from  the  writings  of 
the  Apostles.  Hence  it  is  that  the  name  J^pistola,  that  is,  letter, 
was  used  to  designate  the  first  Peri  cope,  even  when  it  was  not  taken 
from  the  Epistles  of  the  Apostles,  but  from  some  other  part  of  Holy 
Scripture.^  And  from  the  fact  that  this  Pericope  was  not  sung  in 
former  times,  but  only  read,^  it  is  still  called  in  the  superscription  or 
heading  of  the  Missal  Lectio,  that  is,  lesson,^  —  having  coupled  with 
the  term  a  reference  to  the  book  from  which  the  lesson  is  taken. ^ 


1  In  the  Mozarabic  and  Ambrosian  Liturgies  the  Gospel  is  usually  preceded  by 
two  lectures  (generally  one  from  the  Old,  the  other  from  the  New  Testament).  — 
On  Ember  Saturdays  there  were  formerly,  according  to  the  Roman  Rite,  twelve 
lessons  read  by  twelve  lectors  (that  is,  six  lessons,  first  in  Latin  and  then  in 
Greek);  hence  in  the  ancient  liturgical  books  these  Saturdays  are  called  Sabbata 
duodecim  lectionum  s.  in  duodecim  lectionibus.  At  present  they  still  retain  the 
six  lessons  (five  from  the  Old  Testament  and  one  from  the  New)  before  the  Gospel, 
while  Ember  Wednesdays  have  but  two.  In  the  Pope's  High  Mass  the  Epistle  and 
Gospel  are  still  sung  both  in  Latin  and  Greek. 

2  Notandum  est,  non  omnia  verba  ex  s.  Scriptura  esse  desumpta,  sed  initiuin 
fere  semper  et  interdum  etiam  Jiuent  ab  Ecclesia  dumtaxat  additum  esse,  ut  con- 
venientius  inchoetur  aut  claudatur  Epistola.  Hinc  Epistolae  desumptae  ex  s.  Paulo 
initium  vox  "fratres"  et  finis  frequenter  "in  Christo  Jesu  Domino  nostro".  Si  vero 
ex  aliorum  Apostolorum  Epistolis  sumatur,  vox  "carissimi";  si  ex  Prophetis, 
verba  "in  illo  tempore"  ab  initio  praeponuntur,  et  in  fine  non  raro  verba  "dicit 
Dominus  omnipotens"  subjunguntur  (Lohner,  De  ss.  Miss,  sacrif.  p.  VI,  tit.  6). 

^  Because  this  first  reading  was  more  frequently  taken  from  St.  Paul's  epistles, 
it  was  called  also  airbaroKos  to  distinguish  it  from  ivayyeXiov.  Under  the  former  term 
were  included  not  only  the  epistles  of  the  apostles,  but  also  the  Acts  of  the  Apostles 
and  the  Apocalypse.  Postmodum  dicitur  Oratio  ;  deinde  sequitur  Apostolus  (Sacr. 
Gregor) . 

^  Lectio  dicitur  quia  non  cantatur  ut  psalmus  vel  hymnus,  sed  legitiir  tantum. 
Illic  enim  modulatio,  hie  sola  pronuntiatio  quaeritur  (Isidor.  Hispal.  Etymolog. 
1.  6,  c.  19,  n.  9). 

^  The  present  mode  of  delivering  the  Epistle  is  a  tone  between  singing  and 
simple  reading :  it  is  a  manner  of  singing  in  which  the  whole  text  is  delivered  in  a 
monotone  tone  (tono  recto)  without  modulation  (except  at  an  interrogation  the 
voice  descends  half  a  tone,  but  in  the  last  syllable  it  returns  to  the  dominant  tone). 
The  rubrics  designate  this  as  chanting.  Subdiaconus  cantat  Epistolam  alta  voce. 
(Cer.  Episc.  1.  2,  c.  8,  n.  40).  The  ancient  liturgists  called  it  choraliter  legere 
(reading  in  a  choral  manner). — The  reading  or  singing  tone  of  the  Gospel  is 
somewhat  more  melodious  and,  therefore,  more  festive. 

^  For  example,  Lectio  Epistolae  B.  Pauli  .  .  .,  Lectio  libri  Exodi,  Lectio  libri 
Regum,  Lectio  Danielis  Prophetae.  In  regard  to  the  superscription  Lectio  libri 
Sapientiae  it  is  to  be  observed,  that  to  it  are  given  not  merely  extracts  from  the 
Book  of  Wisdom  itself,  but  also  portions  from  the  Book  of  Jesus  the  son  of  Sirach 
(Ecclesiasticus),  from  the  Preacher  (Ecclesiastes),  from  the  Canticle  of  Canticles 


438  //.  Liturgical  and  Ascetical  Part. 

As  according  to  the  present  custom  the  Lector  is  appointed  to 
read  the  first  lesson  from  the  Old  Testament  on  Good  Friday,  thus 
he  had  formerly  also,  perhaps  up  to  the  fifth  century  ^  ^ —  charge  of 
reading  the  Epistle;  but  from  that  time  forward  the  solemn  reading 
of  the  Epistle  was  assigned  to  the  Subdeacon,  who  only  since  the 
fourteenth  century  was  especially  empowered'^  thereto  by  the 
handing  to  him  at  his  ordination,  according  to  the  ritual,  of  the 
Book  of  the  Epistles,  while  it  is  the  office  of  the  Deacon^  to  sing  the 
Gospel.'*  In  ancient  churches,  in  the  space  between  the  sanctuary 
and  the  nave  of  the  church,  there  stood  the  Amho,  that  is,  an 
immovable  tribune  or  oblong  pulpit,  which  was  ascended  by  a  few 
steps.  If  a  church  had  two  Ambos,  as  has,  for  example,  St.  Mary's 
in  Cosmed'm  at  Rome,  then  one  served  for  the  reading  of  the  Gospel 
and  the  other  for  that  of  the  Epistle.  If  there  was  but  one  Ambo, 
then  the  Gospel  was  read  from  the  highest  step  and  the  Epistle  from 
a  lower  one.^    Thus  the  prominence  due  the  Gospel  over  the  Epistle 


(Cantic.  Canticor.)  aud  from  Proverbs  (Proverbia):  all  these  taken  together  are 
called  by  the  Fathers  and  in  the  liturgy  Books  of  Wisdom  (libri  Sapientiales), 
(Cf.  Gutberlet,  Das  Buch  der  Weisheit  S.  2). 

1  Cf.  Renter,  Das  Subdiakonat  S.  177  etc. 

2  In  the  13th  century  Durandus  answers  the  question,  quare  subdiaconus  legit 
lectiones  ad  Missam,  cum  non  reperiatur  hoc  sibi  competere  vel  ex  nomine  vel  ex 
ministerio  sibi  concesso?     (Ration.  1.  2,  c.  8,  n.  4.) 

3  Antiquioribus  temporibus  Lectorurn  ordo  legendo  Evangelio  fuit  destinatus. 
Verum  saeculo  IV,  visum  est  Patribus  nostris,  reverentiam  et  venerationem  Evan- 
gelio debitam  omnino  exigere,  ut  tantum  munus  non  amplius  Lectoribus,  qui  jam 
ut  plurimum  ex  puerili  aetate  eligebantur,  sed  niinistris  sacris,  saltem  Diaconis 
committeretur,  qui  ad  sacerdotalem  dignitatem  proxime  accedebant  (Krazer  Sect.  4, 
a,  1,  c.  5,  §  235).  — The  handing  of  the  Book  of  the  Gospels,  however,  came  into 
use  only  gradually  after  the  tenth  century  at  the  ordination  of  the  deacon.  (Cfr. 
Amalar.  De  ecclesiast.  offic.  1.  2,  c.  11 — 12.  —  Morin.  De  sacris  ordinat.  p.  3,  exer- 
citat.  9,  c.  1 ;  —  exercitat.  12,  c.  2). 

^  In  former  times  the  lectors  were  even  allowed  to  read  the  Gospel.  St. 
Cyprian  mentions  this  when  speaking  of  the  confessors  Aurelius  and  Celerinus 
whom  he  had  ordained  lectors  (about  250;  cf.  Epist.  38,  39).  In  a  High  Mass  with- 
out the  assistance  of  the  ministri  sacri  a  lector  in  surplice  sings  the  Epistle  (Ruhr. 
Miss,  p.  2,  tit.  6,  n.  8).  On  the  23rd  of  April,  1875,  the  S.  R.  C.  gave  this  answer: 
Quum  Missa  cantatur  sine  niinistris  et  nullus  est  clericus  inserviens  qui  super- 
pelliceo  indutus  Epistolam  decantet  juxta  Rul^ricas,  satius  erit  quod  ipsa  Epistola 
legatur  sine  cantu  ab  ipso  Celebrante ;  nunquam  vero  in  Ecclesiis  monialium 
decantetur  ab  una  ex  eis.  Accordingly,  it  is  indeed  more  proper  (satius),  that  the 
celebrant  in  the  said  High  Mass  should  merely  read  the  Epistle,  but  he  is  not  for- 
bidden to  sing  it.  The  priest  in  this  matter  should  conform  to  the  ordinance,  that 
is,  to  the  general  practice  of  the  diocese.  —  Only  in  a  case  of  actual  necessity  (in 
casu  absolutae  et  praecisae  necessitatis)  may  a  superior  permit  a  cleric  who  is  not 
in  a  higher  order,  to  vest  as  subdeacon  (however,  without  nianii)le,  paratus  absque 
manipuld)  and  sing  the  Epistle  in  a  Missa  solemnis,  and  to  perform  the  remaining 
functions  of  a  subdeacon  (S.  R.  C.  15.  Jul.  16i)8). 

*•  The  word  Afi^cov  is  deduced  from  dfafialvu),  dfipahio  ----  ascend  ;  other  desij^na- 
tions :  /3^Aia,  iripyos,  suggestus,  pulpitum,  tribunal,  auditorium,  dictorium,  Icctorium 


JfO,   The  Readings  from  the  Bible  in  general.     The  Epistle.  439 

was  and  is  now  expressed  both  by  the  manner  of  delivery  and  by  the 
person  of  the  reader  and  the  place  of  reading.  —  The  subordination 
'of  the  Epistle  to  the  Gospel^  is  signified  likewise  by  the  position 
which  both  occupy  in  the  rite  of  the  Mass:  the  Gospel  is  preceded 
by  the  Epistle.  Now  in  answering  the  question,  what  is  the  reason 
and  object  of  this  arrangement,  the  relation  of  the  Epistle  to  the 
Gospel  will  be  placed  in  a  clear  light. 

The  Old  and  New  Testaments,  with  all  the  books  appertaining 
to  them,  possess  the  same  divine  character,  the  same  divine  dignity 
and  authority,  inasmuch  as  they  have  God  for  their  author,  and  are 
inspired  by  the  Holy  Ghost,  and  are,  therefore,  in  a  true  and  full 
sense  the  word  of  God  ;  but  in  other  respects  a  certain  distinction  of 
rank  can  and  must  be  given  to  them.  That  which  the  Holy  Ghost 
imparts  through  the  medium  of  the  inspired  writers  can  be  more  or 
less  important,  the  manner  of  communication  be  more  or  less  perfect. 
In  this  respect,  the  superiority  of  the  New  Testament  over  the  Old 
Testament  is  manifest,  and  again  in  the  New  Testament  itself  the 
four  Gospels  take  precedence  of  the  Acts  of  the  Apostles,  the 
Apostolic  Epistles  and  the  Apocalypse.  For  there  prevails  in  the 
great  work  of  salvation  of  the  divine  revelation  a  constant  and 
gradual  progression.  All  that  whose  foundation  was  laid  in  the  Old 
Dispensation,  was  brought  to  perfection  in  Christ  and  His  Apostles. 
The  Old  Testament  is  iucluded,  realized,  developed  and  completed 
in  the  New.  The  summit  and  crown  of  the  supernatural  revelation 
consists  in  this  that  God  spoke  to  us  not  only  by  the  Prophets  and 
Apostles,  but  also  through  His  only-begotten  Son  (Heb,  i,  i  etc.). 
The  Prophets  and  Apostles  were,  indeed,  organs  of  the  Holy  Ghost, 
who  announced  through  them  heavenly  truths;  still  they  were  and 
remained  only  men,  only  human  messengers  of  salvation.  Jesus 
Christ,  on  the  contrary,  is  a  Divine  Person ;  He  is  truth  itself ;  He 
is  the  true  light  of  the  world;  all  His  words,  works  and  miracles  are 
eminently  divine  works  and  actions,  full  of  divine  spirit  and  life,  of 
infinite  truth  and  depth. '^    The  Gospel  places  before  our  eyes  the  life 

(Lettner).  The  ambo  was  a  smaller  or  larger  platform,  that  served  for  the  solemn 
reading  of  the  Holy  Scriptures,  the  announcement  of  divine  worship,  etc.  In  the 
Basilica  of  St.  Clement  at  Rome  are  to  be  found  three  ambos,  as  there  is,  beside  the 
ambo  for  the  Epistle,  another  marble  stand  arranged  for  the  Old  Testament  lessons. 

^  From  the  most  ancient  times  (cf.  Ord.  Rom.  I,  n.  10),  it  is  customary  to  sit 
with  head  covered  in  choir  at  the  solemn  reading  of  the  Epistle,  whilst  from  the 
beginning  the  Gospel  was  listened  to  standing  and  with  head  uncovered.  — 
Although  the  subdeacon  no  longer  (as  was  formerly  done  till  towards  the  end  of 
the  Middle  Age)  reads  the  Epistle  to  the  people  from  the  Ambo,  but  at  the  left  side 
turned  towards  the  altar,  he  must,  nevertheless,  both  before  and  after  reading  it 
make  a  genuflection  (in  piano)  in  the  middle  of  the  altar.  —  The  subdeacon  receives 
the  blessing  from  the  celebrant,  who  represents  Christ,  only  after  he  has  finished 
reading,  because  the  Old  Law,  symbolized  by  the  Epistle,  was  fulfilled,  or  annulled 
by  Christ  (Mat.  5,  17-20);  the  deacon,  on  the  contrary,  is  blessed  by  the  celebrant 
before  he  reads  the  Gospel,  because  the  Gospel  is  derived  from  Christ  (cf.  Durand. 
1.  4,  c.  17). 

2     Cf.  Heinrich,  Dogmat.  Theologie  I,  764  etc. 


44:0  //.  Liturgical  and  Ascetical  Part, 

of  Jesus  Christ,  the  word  and  the  example  of  the  Eternal  Wisdom 
made  flesh ;  in  it  appears  the  God-man  Himself  —  teaching  and 
acting,  suffering  and  triumphing  —  while  in  the  Epistles  the  Holy 
Ghost  speaks  to  us,  instructs  and  admonishes  us  only  by  His  human 
messengers  and  servants.  Hence  it  is  usually  said,^  that  the  instruc- 
tion of  the  people  takes  place  at  first  in  the  Epistle,  in  a  prej^aratory 
and  imperfect  manner  through  the  doctrine  of  the  Prophets  and 
Apostles,  but  that  the  faithful  are  more  perfectly  instructed  through 
the  teachings  of  Christ  as  contained  in  the  Gospel.^  The  Epistle, 
therefore,  is  read  before  the  Gospel  because  it  is  subordinate  to  it, 
prepares  for  it,  paves  the  way  for  it,  that  is,  leads  to  the  understand- 
ing of  it.^  Both  readings  harmonize  with  one  another  and  mutually 
complete  each  other,  —  they  would  express  a  common  thought,  or  at 
least  kindred  ideas.  But  as  the  subject  or  the  mystery  of  the 
ecclesiastical  celebration  appears  more  closely  and  more  fully  exposed 
at  one  time  in  the  Epistle,  at  another  time  in  the  Gospel,  it  may  in 
general  be  said  that  both  readings  mutually  explain  and  throw  light 
on  each  other,  so  as  to  constitute  together  a  whole. ^  On  the  feast  of 
the  Most  Holy  Trinity,  for  example,  the  Apostle  in  his  grand  Epistle 
extols  and  glorifies^  the  impenetrable  secrets  of  the  Divinity,  while 
in  the  Gospel^  the  adorable  mystery  of  three  persons  in  God,  which 
forms  the  groundwork  of  faith  and  is  its  crown,  is  clearly  and 
distinctly  set  forth.  The  Epistle  of  Whitsunday^  announces  and 
describes  in  detail  the  coming  of  the  Holy  Ghost,  while  the  Gospel^ 
contains  the  promise  of  the  Comforter  and  of  His  blessed  gifts  of 
grace. 

Many  of  the  Epistles  are  taken  from  the  Old  Testament,  and  for 
the  following  reasons.  The  Old  Testament  is  a  great  divine 
testimony   to    Christ  and    to    His    kingdom ;    every  thing    in  it   is 

^  Instructio  fidelis  populi  dispositive  quidem  fit  per  doctrinam  prophetarum  et 
apostolorum,  quae  in  Ecclesia  legitur  per  lectores  et  subdiaconos ; — perfecte  aiitem 
populus  instruitur  per  doctrinam  Christi  in  Evangelic  contentam,  quae  a  summis 
ministris  legitur,  scilicet  a  diaconibus  (S.  Thorn.  3,  qu.  83,  a.  4). 

2  Epistolarum  doctrina  respectu  evangelicae  doctrinae,  quae  immediate  a 
Christo  profluxit,  est  imperfecta  et  ordinatur  ad  eam  sicut  ad  finem.  Intellectus 
namque  Epistolarum  dispouit  ad  intellectum  Evangeliorum ;  propterea  Epistola 
ante  Evangelium  legitur  (Dion.  Carthus.  Expositio  Missae  art.  12).  —  According  to 
the  liturgies  of  the  Middle  Age,  the  Epistle  precedes  the  Gospel,  because  it 
represents  the  Law  and  the  Prophets,  or  the  efficacy  of  the  Precursor  of  Christ,  or 
the  preaching  of  the  seventy-two  disciples,  who  prepared  the  way  for  the  Saviour. 

^  Anteponitur  in  ordine  quod  inferius  est  dignitate,  ut  ex  minoribus  animus 
audientium  ad  majora  proficiat  et  gradatim  ab  imis  ad  summa  cousceudat  (Walaf. 
Strabo  cap.  23). 

■*  Cf.  Veith,  Dikaiosyne  oder  die  Epistelreihe  des  Kirchenjahres  in  ihrem  Ver- 
haltnisse  zu  den  Evangelien.     Wien  1874. 

«     Rom.  11,  33—36. 

«     Matt.  28,  18—20. 

'     Acts  of  the  Apostles,  2,  1—11. 

8    John  14,  23-31. 


■kO.   The  Readings  from  the  Bible  in  general.     The  Epistle.  441 

prophetical  of  Christ  and  of  the  Church,  whether  given  in  express 
words  or  in  types,  that  is,  in  figurative  personages,  facts  and 
customs.  'Now  the  Church  loves  to  explain  and  apjDly  typically 
(spiritually)  the  Old  Testament.  Whenever  she  found  in  it  some 
striking  prophecy  of  a  New  Testament  mystery  or  event,  she 
incorporated  it  if  possible  as  an  Epistle  in  the  Mass,  as  a  supplement 
and  explanation  of  the  Gospel.  For  example,  on  the  Epiphany  the 
Church  celebrates  the  revelation  of  the  divine  Glory  of  Jesus  Christ, 
and  that  in  three  events  which  the  Antiphon  of  the  Benedictus  com- 
bines: ^'This  day  the  Church  is  espoused  to  the  Heavenly  Bride- 
groom, because  Christ  washed  away  her  sins  in  the  Jordan ;  the 
Wise  Men  hasten  with  gifts  to  the  nuptials  of  the  King ;  and  the 
guests  rejoice  at  the  changing  of  water  into  wine."  The  apparition 
of  God  at  the  baptism  of  Christ,  the  call  of  the  Wise  Men  by  the 
star,  and  the  change  of  the  water  into  wine  constitute,  therefore,  the 
subject  of  the  feast  of  the  Epiphany;  but  the  mystery  of  the  mar- 
vellous star  is  celebrated  with  particular  joy  and  detail,  while  the 
two  other  facts  receive  but  a  passing  notice.  Accordingly,  the 
Epistle  contains^  a  magnificent  prophecy  and  description  of  the 
wonderful  glory  of  the  new  kingdom  of  grace;  heathen  kings  and 
nations  pour  in  from  the  four  quarters  of  the  earth,  to  be  received 
into  the  bosom  of  the  Church  and  to  walk  in  her  liorht.  The 
Gospel  '^  shows  us  the  beginning  of  the  fulfilment  of  what  is  predicted 
by  the  Epistle:  kings  come  from  heathen  lands,  they  come  with 
precious  and  mystical  presents,  to  pay  their  homage  to  and  adore  the 
Divine  Child,  and  in  reward  of  their  faithful  obedience  they  are 
enriched  with  the  light  of  faith  and  grace.  In  like  manner,  most  of 
the  Masses  in  honor  of  the  Mother  of  God  have  Epistles  from  the 
Old  Testament,  and  these  have  preferably  been  selected  from  the 
Books  of  Wisdom.  To  the  same  class  belong  the  Epistles  of  the 
feasts  of  the  holy  Guardian  Angels,  of  St.  John  the  Evangelist,  of 
St.  Mary  Magdalen  and  of  others. 

Another  reason  why  the  Church  inserted  in  the  liturgy  of  the 
Mass  lessons  from  the  Old  Testament  is  found  in  the  following 
reflection. 3  In  the  Old  Law  salvation  had  not  yet  appeared  and  the 
light  had  not  as  yet  arisen,  but  darkness  and  the  shadow  of  death 
enyeloped  all  nations;  it  was  a  time  of  anxious  and  painful  expect- 
ancy, a  time  of  sighing  and  longing  for  redemption.  Lessons  taken 
from  this  dark  period  are  well  fitted  to  impress  the  character  of 
penance  on  those  days  on  which  they  are  used.  This  explains  why 
the  Church  on  all  ferial  days,  from  Ash- Wednesday  until  Tuesday  in 
Holy  Week,  makes  use  exclusively  of  lessons  from  the  Old  Testa- 
ment. They  are  intended  to  awaken,  to  nourish  and  to  strengthen 
within  us  a  true  penitential  spirit;  for,  like  so  many  voices  from  the 
ages  before  Christ,  they  impressively  admonish  us  that  by  sin  we 

1  Isa.  60,  1—6. 

2  Matt.  2,  1—12. 

3  Cf.  Quadt,  lyiturgie  der  Quatembertage  S.  45 — 47. 


4-42  II.    Liturgical  and  Ascetical  Part. 

have  become  estranged  from  God  and  have  strayed  back  into  the 
ancient  night  and  cold  of  death.  — On  those  days  which  have  Old 
Testament  lessons  in  a  greater  number,  such  as  the  Wednesdays  and 
the  Saturdays  of  Ember  Weeks, ^  the  earnest  spirit  of  penance  is  still 
more  deeply  stamped.  Coming  down  to  us  from  Apostolic  times  the 
Ember  days  are,  according  to  their  original  intent  and  purpose,  days 
of  penance,  wdiereon  we  are  expected  by  prayer,  fasting  and  alms, 
to  purify  and  to  sanctify  our  souls,  as  well  as  days  of  thanksgiving 
and  petition  for  the  blessings  of  the  past  or  coming  season.  Eater 
on  they  became  also  Ordination  Days,  because  they  were  specially 
suitable  for  the  conferring  of  Holy  Orders. 

4.  At  the  conclusion  of  the  Epistle  the  acolyte,  in  the  name  of 
the  people,  answers:  Deo  gratias! — ''ThcmJiS  he  to  God!^^  What  is 
more  befitting  than  that  we  should  thank  the  Eord  from  the  bottom 
of  our  heart  for  the  divine  instruction  which  He  has  imparted  to  us 
by  the  mouth  of  His  messenger?  In  the  Epistle  Almighty  God,  so 
to  speak,  sends  a  letter,  a  writing  from  heaven,  to  us  miserable 
creatures :  ^  should  we  not  with  faith  and  reverence  receive  His 
w^ords  which  are  of  infinite  dignity,  power  and  depth  of  meaning, 
and  obey  them  with  cheerfulness  and  alacrity?  Every  word  emanat- 
ing from  the  mouth  of  God  is  supernatural  and  heavenly  food  for  the 
life  of  the  soul.  Holy  Scripture  more  than  any  other  book  is  fit  "to 
instruct  lis  unto  salvation,  to  teach,  to  reprove,  to  correct,  to 
indoctrinate  in  justice,  that  the  man  of  God  may  be  perfect, 
furnished  unto  every  good  work"  (2  Tim.  3,  15-17).  By  means  of 
the  biblical  readings  the  minister  of  God  plants  and  waters  the  field 
of  our  heart;  let  us  be  grateful  for  this,  and  the  Lord  will  then  give 
the  increase,  so  that  the  heavenly  seed  of  their  living  word  may 
germinate  and  thrive,  blossom  and  produce  fruit  —  thirty,  sixty  and 
a  hundredfold.^  But  in  order  that  this  fruit  of  salvation  may  ripen, 
that  is,  in  order  that  we  may  advance  in  the  holy  love  of  God  and  in 
every  Christian  virtue  unto  perfection,  we  must  not  only  receive  and 
preserve  the  divine  word  with  a  good,  yea,  with  a  perfect  heart,  but 
we  must  persevere  in  patience  amid  all  sufferings  and  contradictions, 
^mid  all  temptations  and  combats,  — fructum  afferunt  in  patientia. 

It  is  peculiar  to  the  Christian  always  to  return  thanks  to  God 
through  Christ  our  Lord,  who  has  revealed  Himself  unto  us  full  of 
truth  and  grace,  who  in  the  character  of  a  penitent  has  taken  our 
place  and  submitted  to  the  death  of  the  Cross,  who  is  our  Mediator 
and  Advocate  with  the  Father.     Hence  the  words  Deo  gratias  were 


^  Only  on  the  Wednesday  of  the  Pentecost  Ember  Week  are  there  two  New 
Testament  lessons;  the  reason  is,  because  the  penitential  character  of  this  Ember 
Week  is  in  many  respects  superseded  by  the  festal  spirit  of  the  octave. 

2  vSunt  et  Angeli  cives  nostri :  sed  quia  nos  peregrinamnr,  laboramus,  illi 
autem  in  civitate  exspectant  adventum  nostrum.  Et  de  ilia  civitate,  unde  peregri- 
namur,  lilcrae  nobis  venerunt:  ipsae  sunt  Scripturae,  quae  uos  hortautur,  ut  bene 
vivamus  (S.  Aug.  In  Ps.  90  serm.  2,  n.  1). 

3  1  Cor.  3,  6—9.     Matt.  13,  3  etc. 


•4i.    The  Intermediate  Chant,  443 

at  the  time  of  the  persecution  of  the  Christians  the  watchword  or  the 
mark  by  which,  as  a  short  profession  of  faith,  the  Ost'iarius  (the 
door-keeper)  recognized  those  as  Catholic  Christians  who  sought 
admission  into  the  place  of  public  worship.  At  the  same  time  there 
was  comprised  in  this  expression  of  gratitude  a  confession  of  the 
sentiments  with  which  the  Christians  were  urged  to  assist  at  divine 
worship,  and  how  they  regarded  this  as  a  grace  from  God.  No 
wonder  that  the  words  Deo  gratias  crept-  into  the  liturgy,  and  that 
they  occur  so  frequently  therein.^ 

41.     The  Intermediary  Chant  (Graduale,  AUeluja,  Tractus,  Sequentia). 

The  Church  has  assigned  to  the  choir  the  task  of  executing,  in 
the  name  of  the  congregation,  the  various  parts  that  are  to  be  sung. 
These  are  very  appropriately  and  skilfully  inserted  in  the  liturgy  of 
the  Mass,  for  sacred  chant  is  productive  of  many  wholesome  results;^ 
it  makes  divine  worship  more  solemn  and  more  majestic,  elevates 
the  mind,  exhilarates  the  heart,  renders  the  disposition  more  peace- 
able, inclines  to  devotion,  excites  to  piety,  softens  to  mildness  and 
compunction  of  spirit,  produces  a  flow  of  tears  and  raises  a  desire  of 
amendment,  enables  the  soul  to  soar  above  the  earth  and  all  that  is 
earthly  and  to  lose  itself  in  heavenly  meditation.  St.  Augustine 
depicts  the  powerful  impression  made  by  the  chant  of  the  Ambrosian 
Hymns  upon  his  soul:  "How  I  wept,  O  Lord,  amid  Thy  hymns  and 
chants,  greatly  moved  by  the  voices  of  Thy  sweetly  singing  Church ! 
They  poured  themselves  into  my  ears  —  these  voices,  and  like  drops 
Thy  truth  penetrated  my  heart:  the  fervor  of  devotion  was  awakened, 
tears  flowed,  and  ah,  how  happy  I  was  then!"^  Thus  the  choir 
chants  at  the  celebration  of  Mass,  by  a  pleasing  variety,  drive  away 
weariness,  and  keep  the  participation  of  the  faithful  in  the  divine 
service  ever  lively  and  on  the  alert.  Formerly  they  had  a  larger 
scope  and  were  in  the  fonn  of  responsories  or  alternate  singing, 
directed  according  to  a  certain  rule  of  repetition  and  conducted  by 
precentors  and  the  choir.  —  The  chant  which  follows  the  Epistle  and 
precedes  the  Gospel  is  an  intermediate  and  connecting  link  betw^een 
these  two  biblical  readings. 

Said  intervening  chant  is  of  varied  composition  at  the  different 
periods  of  the  ecclesiastical  year,  and  accordingly  bears  different 
names.  The  Gradual  at  times  occurs  by  itself  alone;  but  for  the 
most  part  it  is  connected  with  an  addition,  namely,  the  (minor) 

1  Circumcelliones  insultare  nobis  audent,  quia  fratres,  cum  vident  homines, 
"Deo  gratias"  dicunt  (S.  Aug.  in  Ps.  132  ennarr.  n.  6).  The  formula  of  thanks 
**Deo  gratias"  —  ry  Gec^;  x^/Jts  —  is  found  already  in  St.  Paul  (cf.  1  Cor.  15,  57; 
2  Cor.  2,  14). 

2  Psallendi  utilitas  tristia  corda  consolatur,  gratiores  mentes  facit,  fastidiosos 
oblectat,  inertes  exsuscitat,  peccatores  ad  lamenta  invitat.  Nam  quamvis  dura  sint 
carnalium  corda,  statim  ut  psalmi  dulcedo  insonuerit,  ad  affectum  pietatis  animum 
eorum  inflectit  (S.  Isidor,  Hispal.  Sentent.  1.  3,  c.  7,  n,  31). 

3  S.  Aug.  Confession.  1.  9,  c.  6. 


444  //.  Liturgical  and  Ascetical  Part, 

Alleluja  or  the  Tract.  Sometimes  the  Gradual,  or  the  AUeluja,  or 
the  Tract,  is  followed  by  the  so-called  Sequence.  For  a  period  the 
Gradual  is  entirely  replaced  by  the  so-called  major  Alleluja,  and  once 
(on  Good  Friday)  by  the  Tract. 

I.  The  Gradual.  The  word  Graduate^  comes  from  gracilis 
=  step.  To  distinguish  the  Responsory  that  occurs  between  the 
Epistle  and  the  Gospel  from  the  Responsories  of  the  Divine  Office, 
it  was  (later  on)  called  Graduale  from  the  place  in  which  it  was 
sung :  for  the  leading  singer  who  intoned  the  longer  Psalm-chant 
after  the  Epistle  and  sang  it  alternately  with  the  choir,  stood  (in  the 
Roman  Church)  on  an  elevated  step,  that  is,  on  the  same  step  of  the 
Ambo  from  which  the  Epistle^  had  previously  been  read.^ 

The  Apostolic  Constitutions  (1.  2,  c.  57)  already  prescribe  a 
chant  of  Psalms  after  the  reading  from  the  Old  Testament.  St. 
Augustine  several  times  mentions  that  between  the  Apostolic  reading 
(Epistle)  and  the  Gospel  an  entire  Psalm  should  be  sung  in 
responses.*  Thus  in  this  place  whole  Psalms  were  sung  until  the 
fifth  century;  but  in  the  Antiphonarium  of  St.  Gregory  the  Great 
this  Psalm-chant  is  reduced  to  a  few  verses,  as  is  now-a-days  the 
case  in  our  Missal.  Even  in  its  present  abridgment  the  Gradual 
chant  has  preserved  its  previous  responsory  form;  for  all  the 
Graduale  consists  of  two  parts,  the  first  retains  the  name  Responso- 


1  The  original  designation  was:  Responsum,  Responsorium,  Responsorium 
graduale,  Responsorius  (sc.  cantus  vel  psalmus).  The  name  Responsorium  (from 
respondere),  that  is,  alternate  singing,  expresses  the  way  and  manner  of  the  sing- 
ing, namely,  quod  uno  canente  chorus  consonando  respondet  (Isidor.  De  offic. 
eccles.  1.  1,  c.  8).  Accordingly,  the  responsory-hymn  consists  of  two  parts  —  of  the 
Responsorium  proper  (R.)  and  the  Versus  (V.).  Often  (but  not  always)  the  other 
explanation  holds  good,  by  ^hich  Responsorium  would  designate  a  chant  of  the 
choir  answering  the  contents  of  the  preceding  reading,  quia  lectioni  convenire  et 
quodammodo  respondere  debet  (Benedict.  XIV.  De  sacros.  Missae  sacrif.  1.  2,  c.  5, 
n.  15).  Responsoria  dicuntur  a  respoudendo.  Tristia  namque  tristibus,  et  laeta 
laetis  debemus  succinere  lectionibus  (Rupert.  Tuitiens.  De  divin.  ofl&c.  1.  1,  c.  15). 

2  Subdiaconus  ascendit  in  ambonem  (—  non  tamen  in  superiorem  gradum, 
quem  solus  solet  ascendere  qui  Evangelium  lecturus  est  —  Ordo  Rom.  II,  u.  7)  et 
legit  (sc.  Epistolam).  Postquam  legerit,  cantor  cum  cantatorio  (Antiphon  or 
Gradual)  ascendit  et  dicit  Responsum  (Ordo  Rom.  1,  n.  10).  —  Non  tamen  ascendit 
superius,  sed  stat  in  eodem  loco,  ubi  et  lector,  et  solus  inchoat  Responsorium  et 
cuncti  in  choro  respondent  et  idem  solus  Versum  Responsorii  cantat  (Ordo  Rom, 
II,  n.  7).  —  Lectionem  quae  legitur  post  sessionem,  sequitur  cantus,  qui  vocatur 
responsorius  (Amalar.  De  ecclesiast.  offic.  1.  3,  c.  11.  —  Cfr.  Eclog.  Amalar.  in  Ord. 
Rom.  n.  14). 

3  According  to  others  this  chant  was  called  Graduale,  because  it  was  sung 
while  the  deacon  with  his  attendants  went  from  the  altar  to  the  steps  (gradus)  of 
the  choir-stand  and  ascended  them,  in  order  to  sing  the  Gospel.  (Cf.  Bellarm.  De 
Missa  1.  2,  c.  16.) 

^  Primam  lectionem  audivimus  Apostoli.  Deinde  cantavimus  Psabnnm.  Post 
haec  evangelica  lectio  decem  le])rosos  niundatos  nobis  ostendit  et  unum  ex  eis 
aliecigenam  gratias  agentem  mundatori  suo  (S.  Aug.  Sermo  176,  n.  1). 


Al.    The  Intermediate  Chant*  445 

rium,  tlie  other  bears  the  title  of  Versus  (V).^  In  most  cases  both 
parts  are  taken  from  the  Psahns,  not  unfrequently  passages  from 
other  books  of  the  Old  and  New  Testaments  are  used ;  only  a  few 
times  do  we  meet  with  texts  which  are  not  from  the  Bible. ^  Thus 
do  we  find  everywhere  in  the  liturgy  ''words  of  Holy  Scripture 
which  the  Church  with  a  delicacy  of  thought  has  appropriately 
selected  and  causes,  like  so  many  brilliant  gems,  to  glisten  in  her 
divine  service.'* 

The  object  and  meaning  of  the  Gradual,  or  chant  after  the 
Kpistle,  can  generally  be  easily  seen  and  determined,  if  we  take  into 
consideration  that  this  choir  chant  with  the  three  other  variable 
chants  (Introitus^  Offertornmi^  Communio)^  forms  a  whole  which 
bears  the  impress  or  idea  of  the  ecclesiastical  year,  that  is,  gives  in 
various  ways  expression  to  the  fundamental  thought  of  the  celebra- 
tion of  the  liturgical  day  or  feast,  which  thought,  like  a  red  string, 
is  drawn  through  each  Mass  formula.  Thoughts,  sentiments  and 
resolutions  similar  to  those  of  the  Introit  are  again  expressed  afresh 
or  amplified  in  the  chant  that  comes  between  the  readings,  that  we 
may  be  ever  more  and  more  penetrated  with  the  spirit  of  the  day's 
celebration,  may  dive  ever  more  and  more  deeply  into  the  mystery 
which  is  to  be  made  glorious  by  the  offering  of  the  Holy  Sacrifice. 
—  Hence  is  made  evident  the  intimate  connection  between  the 
Gradual  chant  and  the  two  Scriptural  lessons  which  it  binds  together. 
The  lessons  (Epistle  and  Gospel),  as  well  as  the  Gradual  chant 
which  comes  between  them,  are  selected  with  regard  to  one  and  the 
same  idea  of  the  ecclesiastical  time  or  liturgical  celebration;  accord- 
ingly, as  to  their  contents,  there  must  exist  some  relationship 
between  them.  The  readings  and  the  chant  harmonize  with  one 
another:  in  both  the  peculiarity  of  each  ecclesiastical  celebration  is 
reflected,  but  in  a  different  way,  according  as  the  character  of  an 
instructive  reading  or  an  inspiring  chant  demands.^  In  the  reading 
God  descends  to  us,  speaks  to  us,  makes  known  His  mysteries  and 
His  will  to  us,  addresses  exhortations  and  admonitions  to  us,  terrifies 
us  by  threats  and  consoles  us  with  His  promises;  in  the  chant,  on 
the  contrary,  we  soar  upwards  to  God,  make  known  our  devotion 
and  fervor,  we  praise,  thank,  love  and  admire,  implore,  lament  and 

1  Formam  habet  Responsorii  Graduale,  imo  et  Responsorium  semper  appella- 
tur  in  Antiphonario  S.  Gregorii,  et  frequentius  a  Radulpho  et  aliis  rituum  inter- 
pretibus.  Unde  sicut  Responsorii  duae  sunt  partes,  ita  et  Gradualis :  prior  una, 
quae  ipsa  Responsorii  nomen  retinet,  posterior  altera  huic  cohaerens  et  annexa, 
quae  Verstis  dicitur  (Guyet.  Heortolog.  1.  3,  c.  25,  q.  3). 

2  This  is  the  case,  for  example,  in  the  Gradual  of  the  feast  of  the  Seven  Dolors 
of  the  Blessed  Virgin  Mary:  Dolorosa  et  lacrymabilis  .  .  .  and  in  the  Gradual : 
Benedicta  et  venerabilis  .  .  . ,  which  occurs  in  many  Masses  of  the  Blessed  Virgin 
Mary.  Here  also  belongs  the  first  part  (Responsorium)  of  the  Gradual  in  Requiem 
Masses :  Requiem  aeternam  .  .  . 

3  In  lectione  auditores  pascuntur,  sed  in  cantu  quasi  aratro  compunctionis 
corda  conscinduntur ;  habet  enim  musica  quamdam  vim  ad  flectendum  animum 
(Sicard.  Mitral.  1.  3,  c.  3). 


446 


//.  Liturgical  and  Ascetical  Part. 


rejoice.  —  This  harmonious  blending  of  instructive  readings  with 
affective  singing  brings  along  a  beneficial  variation  in  the  divine 
service.  —  In  the  Gradual  chant  we  give  appropriate  expression  to 
our  lofty  dispositions,  we  utter  sentiments  of  joy  or  sorrow,  various 
impressions  and  resolutions  which  have  been  awakened  in  us  by  the 
day's  celebration  and  by  the  Mass  in  general,  as  well  as  by  the 
reading  in  particular.^  In  a  certain  sense,  then,  we  may  say  that 
the  intermediate  chant  is  an  echo,  a  dying  aw^ay  sound  of  the 
Epistle  and  a  suitable  transition  to  the  Gospel.  In  order,  then,  to 
expound  thoroughly  the  meaning  of  the  Gradual  chant,  it  must 
always  be  conceived  and  explained  in  its  twofold  relation  —  to  the 
preceding  Epistle  and  the  following  Gospel. 

The  Gradual  for  the  Feast  of  the  Holy  Innocents  runs  thus: 

Ps.  123.     Our  soul  hath  been 


Ps.  123.  Anima  nostra,  si  cut 
passer,  erepta  est  de  laqueo  ve- 
nantium. 

V.  Laqueus  contritus  est,  et 
nos  liberati  sumus :  adjutorium 
nostrum  in  nomine  Domini,  qui 
fecit  coelum  et  terram. 


delivered  as  a  sparrow  out  of  the 
snare  of  the  fowlers. 

V.  The  snare  is  broken,  and 
we  are  delivered:  our  help  is  in 
the  name  of  the  Lord,  who  made 
heaven  and  earth. 


As  a  '* tender  flock  of  little  victims''  the  holy  Innocents  were 
immolated  for  Christ  and  for  the  sake  of  Christ:  in  return,  a  lot  of 
eternal  blessedness  has  been  awarded  them.  Filled  with  jubilant 
gratitude  they  praise  in  the  words  of  the  Gradual  aforesaid  this 
glorious  lot  which  was  prepared  for  them  by  the  Almighty  Lord  and 
Creator:  the  Almighty  has  cut  the  cunningly  laid  net  of  the  bloody 
tyrant,  and  thus  they  escaped  the  snares  of  the  world,  the  combat 
and  wants  of  this  earthly  life.  This  Gradual,  so  to  speak,  re-echoes 
the  Epistle,^  wherein  St.  John  relates  how  —  in  a  heavenly  vision  — 
he  beheld  and  heard  singing  before  the  throne  of  God  all  the  chaste 
and  virginal  souls,  that  were  purchased  from  among  men,  as  the 
first-fruits  unto  God  and  the  Lamb,  and  who  sang,  therefore,  a  new 
canticle  which  no  one  else  can  sing.  The  Gospel  narrates^  in  words 
of  sublime  and  touching  simplicity  how  these  tender  and  unspotted 
little  victims  w^ere  cruelly  nnirdered  for  the  Infant  Jesus. 

The  Feast  of  the  Guardian  Angels  has  the  following  Gradual: 


Ps.  90.  Angelis  suis  Dens 
mandavit  de  te,  ut  custodiant  te 
in  omnibus  viis  tuis. 

V.  In  manibus  portabunt  te, 
ne  unquam  offendas  ad  lapidem 
pedeni  tuum. 


Ps.  90.  He  hath  given  His 
angels  charge  over  thee,  to  keep 
thee  in  all  thy  ways. 

V.  In  their  hands  they  shall 
bear  thee  up,  lest  thou  dash  thy 
foot  against  a  stone. 


'  Utraque  Gradualis  pars,  perinde  atque  Introitus,  modo  invitationem  et  ex- 
hortationem  continet,  modo  collaudationeni  et  congratulationem,  iionnniiKiuam 
prosopopoeiam  vel  apostrophen,  sacpissime  vero  omnium  narrationem  aut  iii- 
vocationem  (Guyet  1.  c.^. 

2    Apoc.  14,  1—5.        3     Matt.  2.  13—18. 


4i.    The  Intermediate  Chant,  447 

The  Gradual  here  pictures  in  beautiful  imagery  the  Guardian 
Angels  carrying  the  souls  entrusted  to  them,  as  priceless  treasures  in 
their  hands.  In  all  the  ways  and  by-paths  they  watch  over  and 
lovingly  and  unwearingly  care  for  their  wards,  that  they  may  not 
strike  against  a  stone,  that  is,  that  amid  the  dangers  and  scandals 
and  seductive  examples  of  the  world  they  may  suffer  no  injury. 
Corresponding  to  this  the  Epistle  ^  describes  the  protecting  care  of 
the  holy  Angels,  as  well  as  the  veneration  which  we  owe  to  them. 
In  the  Gospel  of  the  feast, ^  our  Lord  Himself  shows  what  a  frightful 
sin  it  is  to  scandalize  little  children,  for  there  in  energetic  words  He 
calls  attention  to  their  being  always  protected  by  Angels  of  light, 
who  at  all  times  behold  the  face  of  the  Heavenly  Father. 

2.  The  Gradual  tvith  the  AUeluja  Verse  ( Versus  AUelujati- 
Clis).  — It  is  only  seldom,  that  is,  on  some  ferial  days  in  Lent,  that 
the  Gradual  is  sung  or  recited  alone;  usually  it  has  an  appendix, 
which,  according  to  the  tenor  of  the  ecclesiastical  celebration,  bears 
the  impress  of  joy  or  of  sorrow.  Expressive  of  joy  is  the  so-called 
Minor  Alleluja,  which  is  generally  added  to  the  Gradual  throughout 
the  year.  It  consists  of  two  Allelujas,  a  verse  and  another  Alleluja; 
hence  it  is  often  called  the  Alleluja  verse. ^  In  this  addition  the 
Gradual  expands  and  rises  into  a  joyful  chant,  which,  like  a  streak 
of  lightening,  thrills  through  the  soul.*  The  verse,  between  the 
three  Allelujas,  is  in  its  contents  frequently  not  a  mere  continuation, 
but  rather  a  clearer  development  and  a  more  perfect  expression  of 
the  thoughts  contained  in  the  Gradual.  The  reason  of  this  is  due, 
in  a  measure,  to  the  fact  that  in  selecting  the  verse  the  Church  gave 
herself  freer  scope.  While  she  compiled  the  Gradual  mostly  always 
wholly  from  the  Psalms,  she  did  not  adhere  so  strictly  to  this  rule  in 
the  composition  of  the  Alleluja  Verse,  but  in  its  make-up  often 
employed  therein  other  Bible  texts  also:  indeed  and  especially  in 

1  Exod.  23,  20—23. 

2  Matt.  18,  1—10. 

3  Alleluja  canimus,  quoniam  ad  laudes  angelicas  in  hoc  itinere  festinamus ; 
Versus^  quoniam  sic  euntes,  laborantes,  festinantes  ad  Dominum  revertimur,  unde 
et  Versus  cantantes  ad  Orientem  nos  convertimur ;  et  attende,  quod  Alleluja,  prius 
sumniotenus  dictum,  praesentis  contemplationis  gaudium  repraesentat,  sed  postea 
repetitum  cum  jubilo  gaudium  designat  aeternum  et  tam  angelorum  quam  beatarum. 
animarum  convivium.  Unde  et  hoc  hebraicum  nomen  in  officio  ren*anet  peregri- 
num,  quoniam  gaudium  illud  peregrinatur  ab  hac  vita  et  nos  a  Domino  peregrina- 
mur.  Congrue  igitur  post  Graduale  cantatur,  quia  post  actionem  sequitur  con- 
templatio,  post  luctwtn  poenitentiae  ca?iticuin  laetitiae,  post  irriguum  dilationis 
magnitudo  consolatiouis,  quoniam  .  .  .  qui  seminant  in  lacrymis,  in  exsultatione 
nietent.  Congrue  quoque  in  Alleluja  jubilamus  (=  we  continue  to  sing  the  last 
syllable  with  varied  melodious  turnsj,  utmens  illucrapiatur,  ubi  Sancti  exsultabunt 
in  gloria  et  laetabuntur  in  cubilibus  suis  CPs.  149),  quod  gaudium  nee  potest  verbis 
exprimi  nee  omnino  taceri :  non  exprimitur  propter  magnitudinem,  non  tacetur 
propter  amorem  (Sicard.  Mitral.  1.  3,  c.  3j. 

^  Versus  nihil  sinistrum  aut  triste,  sed  totum  jucundum  et  dulce  debent  sonare 
(Innoc.  III.  1.  2,  c.  33). 


448  //.  Liturgical  and  Ascetical  Part. 

Masses  celebrated  in  honor  of  the  Saints,  more  than  thirty  of  these 
verses  are  not  taken  from  Scripture,  but  are  of  ecclesiastical  origin. 
In  this  way  it  was  easier  to  designate  more  minutely  and  to  mark 
more  distinctly  the  subject  of  the  day's  celebration.  Verses  thus 
composed  by  the  Church  are,  for  example,  the  following.  On  the 
Assumption  of  the  Blessed  Virgin:  Assiunpta  est  Maria  in  coeliim, 
gaudet  exercitus  Angelormn — "Mary  is  taken  up  into  heaven,  the 
angelic  host  rejoices."  On  the  feast  of  St.  lyawrence:  Levita  Lauren- 
tins  honum  opus  operatns  est,  qui  per  signum  crucis  caecos  iUuminavit 
—  "Lawrence  the  Deacon  wrought  a  good  work,  for  he  by  the  sign 
of  the  Cross  gave  sight  to  the  blind."  On  the  feast  of  St.  Francis  of 
Assisi:  Franciscus,  pauper  et  humilis,  coelum  dives  ingreditur,  hijm- 
nis  coelestihns  honoratur — "Francis,  poor  and  humble,  entereth 
rich  into  heaven,  and  is  honored  with  ecclesiastical  hymns." 

The  Gradual  with  the  Alleluja  chant  for  the  Feast  of  the  Most 
Holy  Name  of  Jesus: 

Ps.  105.  Salvos  fac  nos,  Do- 
mine  Deus  noster,  et  congrega 
nos  de  nationibus:  ut  confiteamur 
nomini  sane  to  tuo,  et  gloriemur 
in  gloria  tua. 

V.  Is.  63.  Tu  Domine,  Pater 
noster  et  Redemptor  noster,  a 
saeculo  Nomen  tuum. 

Alleluja,  Alleluja. 

V.  Ps.  144.  Laudem  Domini 
loquetur  os  meum,  et  benedicat 
omnis  caro  Nomen  sanctum  ejus. 

Alleluja. 

The  adorable  Name  of  Jesus  is  "light,  food,  medicine,"  "honey 
to  the  mouth,  music  to  the  ear,  joy  to  the  heart:"  ^  it  is  the  sweetest, 
the  most  powerful,  and  the  most  glorious  of  all  names.  Now, 
throughout  the  Gradual  unto  the  glory  of  this  blessed  Name  resounds 
praise  and  a  thanksgiving  full  of  love,  —  and  this  chant  of  praise 
proceeds  from  the  heart  and  mouth  of  the  ransomed  and  privilet>ed 
children  of  God.  In  full  accord  with  it  is  the  Epistle,'^  which 
announces  to  us  that  no  other  name  than  the  Name  of  Jesus  can 
bring  us  salvation  and  redemption,  and  the  Gospel,  too,^  which 
proclaims  to  us  that  the  Lord  received  this  heavenly  Name  when  for 
the  first  time  He  shed  His  blood  for  us.  —  On  the  Feast  of  Christ^s 
Transfiguration  the  following  intermediary  chant  is  heard:  ' 

1  Nomen  Jesus  lux,  cibus,  medicina.  Lucet  praedicatum,  pascit  recogitatuni, 
invocatum  lenit  et  ungit.  .  .  .  Jesus  mel  in  ore,  in  aure  melos,  in  corde  jubilus  (S. 
Bernard.  In  Cantica  serni.  15,  n.  5.  6). 

2  Acts.  4,   8—12. 

3  I.uke  2,  21. 


Ps.  105.  Save  US,  O  Lord, 
our  God,  and  gather  us  from 
among  the  nations:  that  we  may 
give  thanks  to  Thy  holy  Name, 
and  may  glory  in  Thy  praise. 

V.  Is.  63.  Thou,  O  Lord, 
art  our  Father,  our  Redeemer, 
from  everlasting  is  Thy  Name. 

Alleluja,  Alleluja. 

V.  Ps.  144.  My  mouth  shall 
speak  the  praise  of  the  Lord,  and 
let  all  flesh  bless  His  holy  Name. 

Alleluja. 


Jfl.    The  Intermediate  Chant. 


449 


Ps.  44.  Speciosus  forma  prae 
iiliis  hominum:  diffusa  est  gratia 
ill  labiis  tuis. 

V.  Enictavit  cor  meiim  ver- 
bum  bonum;  dico  ego:  ^ 'Opera 
iiiea  regi." 

Alleliija,  Alleluja. 

V.  Sap.  7.  Candor  est  lucis 
aeteriiae,  speculum  sine  macula, 
et  imago  bonitatis  illius. 


Ps.  44.  Thou  art  beautiful 
above  the  sons  of  men:  grace  is 
poured  abroad  in  Thy  lips. 

V.  My  heart  hath  uttered  a 
good  word:  "I  speak  my  works 
to  the  King.'' 

Alleluja,  iVlleluja. 
V.    Wis.  7.     He  is  the  bright- 
ness- of    eternal    light;    the    un- 
spotted mirror  and  the  image  of 
His  goodness. 
Alleluja.  Alleluja. 

The  Gospel  ^  of  the  Feast  of  Thabor  unveils  to  us  the  radiant 
glory  of  God,  which  at  other  times  the  Saviour  always  concealed 
under  the  lowly  appearance  of  a  servant;  in  the  Epistle'^  the  Prince 
of  the  Apostles  narrates  how  on  ^^the  holy  mountain"  he  had  seen 
the  resplendent  glory  of  His  IMaster  and  had  heard  the  Heavenly 
Father's  voice  "amid  the  brightness  of  His  splendor."  Now  whilst 
the  Divine  Spouse  stands  revealed  to  the  eyes  of  His  Church  in 
radiant  splendor  and  loveliness,  how  could  she  better  pour  out  the 
enthusiastic  and  ravishing  sentiments  of  her  joyous  feast,  than  she 
does  in  the  aforesaid  Gradual  chant? 

In  the  Mass  of  a  feast  (  Vidtum  tuum)  in  honor  of  a  Virgin  we 
find  the  following  Gradual  chant: 


Ps.  44.  Concupivit  Rex  deco- 
rem  tuum,  quoniam  ipse  est  Do- 
minus  Deus  tuns. 

V.  Audi  filia,  et  vide,  et  in- 
clina  aureni  tuam. 

Alleluja,  Alleluja. 

V.  Haec  est  virgo  sapiens,  et 
una  de  numero  prudentum. 

Alleluja. 


Ps.  44.  The  King  shall  greatly 
desire  thy  beauty:  for  He  is  the 
Lord  thy  God. 

V.    Hearken,  O  daughter,  see, 
and  incline  thy  ear. 
Alleluja,  Alleluja. 
V.     This  is  a  wise  virgin,  and 
one  of  the  number  of  the  pru- 
dent. 
Alleluja. 

The  corresponding  Epistle^  depicts  the  privileges,  the  glory 
and  the  blessedness  of  virginity  embraced  and  vowed  out  of  the  love 
of  God:  the  virgin  strives  to  be  holy  in  body  and  mind,  in  order  to 
be  able  to  serve  and  to  please  the  Lord  with  an  undivided  heart.  It 
is  with  the  light  of  faith  that  she  sees  and  contemplates  the  attrac- 
tions of  this  angelic  life;  why  should  she  not  willingly  and  humbly 
follow  the  call  of  grace,  inviting  her  thereto?    This  call  is  expressed 

i     Matt.  17,  1—9. 
2    2  Peter  1,  16—19. 
8    1  Cor.  7,  25—34. 
28 


450 


//.  Liturgical  and  Ascetical  Part. 


in  the  Gradual  with  the  assurance  that  the  Lord  Himself  yearns  for 
the  soul  adorned  with  such  supernatural  beauty  of  virtue.  Thus 
runs  the  verse  between  the  AUelujas.  Wise  and  prudent  is  the 
virgin  who  dedicates  and  surrenders  herself  entirely  and  unreservedly 
to  the  Lord.  The  Gospel  ^  shows  us  the  prudent  virgin,  representing 
her  either  as  renouncing  all  things  to  obtain  "the  hidden  treasure 
and  the  precious  pearl"  of  the  heavenly  kingdom,  or  as  going  forth 
to  meet  the  Heavenly  Spouse  with  her  lamp  filled  with  oil  and 
lighted,  in  order  to  celebrate  the  eternal  nuptials. 

The  Gradual  for  the  First  Sunday  after  Pentecost: 


Ps. 


Ego   dixi : 


Domine 


40. 
miserere     mei :      sana     animam 
meam,   quia  peccavi  tibi. 

V.  Beatus  qui  intelligit  super 
egenum  et  pauperem:  in  die  mala 
liberabit  eum  Dominus. 

Alleluja,  Alleluja. 

V.  Verba  mea  auribus  per- 
cipe,  Domine,  intellige  clamo- 
rem  meum. 

Alleluja. 


Ps.  40.  I  said :  O  Lord,  be 
Thou  merciful  to  me:  heal  my 
soul,  for  I  have  sinned  against 
Thee. 

V.  Blessed  is  he  that  under- 
standeth  concerning  the  needy 
and  the  poor:  the  Lord  will 
deliver  him  in  the  evil  day. 

Alleluja,  Alleluja. 

V.  Ps.  5.  Give  ear,  O  Lord, 
to  my  words,  understand  my  cry. 

Alleluja. 


Whosoever  lovingly  understands  the  sufferings,  the  wants,  the 
poverty  of  his  brethren;  whosoever  kindheartedly  compassionates  the 
sorrow-stricken  and  the  abandoned,  will,  as  a  reward  in  the  evil  day, 
in  the  hour  of  dire  distress  be  graciously  freed  by  the  Lord  and  be 
refreshed  with  heavenly  consolation.  This  Gradual  most  significantly 
unites  the  Epistle  and  Gospel  of  the  Sunday.  The  former  depicts^ 
in  sublime  words  the  essence  and  greatness  of  God's  love  for  us  and 
our  love  for  God  and  our  neighbor;  the  latter^  recommends  to  us  the 
virtues  of  mercy,  meekness,  forgiveness  and  love  towards  all  our 
fellow-men. 

The  Gradual  of  a  Votive  Mass  for  the  Sick  is  as  follows: 

Ps.  6.  Have  mercy  on  me,  O 
Lord,  for  I  am  weak:  heal  me,  O 
Lord! 

V.  All  my  bones  are  troubled: 
and  my  soul  is  troubled  exceed- 
iugly. 

Alleluja,  Alleluja. 


Ps.  6.  Miserere  mihi,  Do- 
mine, quoniam  infirmus  sum: 
sana  me,  Domine. 

V.  Conturbata  sunt  omnia 
ossa  mea:  et  anima  mea  turbata 
est  valde. 

Alleluja,  Alleluja. 


1  Matt.  13,  44-52;  25,  1—13. 

2  1  John  4,  8—21. 
«    Luke  6,  36—40. 


4i.    The  Intermediate  Chant.  451 


Ps.  loi.  Domine,  exaudi  ora- 
tionem  meam :  et  clamor  meus 
ad  te  perveniat. 

Alleluja. 


Vs.  Ps.  loi.  Hear,  O  Lord, 
my  prayer:  and  let  my  cry  come 
to  Thee. 

Alleluja. 


Tormented  by  sufferings  of  body  and  soul,  the  invalid  cries 
from  his  bed  of  pain  to  his  God  and  Lord  for  health  and  cure.  This 
urgent  and  confident  appeal  for  assistance  forms  a  suitable  inter- 
mediate link  between  the  readings.  In  the- Epistle^  the  Apostle 
encourages  us  to  receive  the  grace  imparted  by  anointing,  that  is, 
by  Extreme  Unction,  whereby  "the  merciful  kindness  of  God" 
alleviates  suffering,  healing  all  manners  of  wounds  and  frailties. 
The  words  of  the  Centurion  in  the  Gospel  ^  recall  the  boundless  healing 
power  of  Christ,  as  well  as  the  blessings  and  graces  of  the  holy 
Viaticum. 

3.  The  Gradual  tvitli  the  Tract.  — At  certain  times  the  joyful 
Alleluja  chant  after  the  Gradual  is  silent,  and  its  place  is  supplied  by 
the  Tract,  which  is  of  entirely  different  tenor.  Whilst  the  Gradual 
with  the  annexed  Alleluja  assumes  the  form  of  a  spirited  hymn  of 
joy,  it  goes  over  in  the  superadded  Tract  into  a  chant  of  a  grave, 
mournful  and  penitential  character. 

Tractus  is  a  musical  term;  it  relates  primarily  not  to  the  con- 
tents, but  to  the  manner  of  delivery,  that  is,  to  the  mode  of  singing. 
The  peculiar,  characteristic  manner  of  singing  called  Tract  consisted 
in  this,  that  all  the  verses  were  continuously  sung  by  one  singer, 
that  is,  without  the  choir  interrupting  him  by  responding  —  and 
this  was  done  in  a  slow,  protracted  measure.^  This  uniform  and 
measured  way  of  chanting  is  —  in  contrast  to  the  animated  alternate 
singing  of  the  Gradual  and  Alleluja  Verse  —  evidently  suited  for 
the  expression  of  holy  sorrow  and  penitential  sentiments.  For  this 
reason  the  Tract  has  replaced  the  jubilant  Alleluja,  and  already 
become  long  ago  the  peculiar  characteristic  of  the  Lenten  rite:  it 
occurs  only  on  days  especially  devoted  to  quiet  reflection  upon  one's 
interior,  to  exercises  of  prayer  and  of  mortification,  to  works  of 
penance  and  fervent  prayer  for  divine  grace  and  mercy.  What  the 
sombre  purple  is  to  the  eye  on  these  days  of  earnest  sorrow  and 

1  James  5,  13—16. 

2  Matt.  8,  5—13. 

3  Tractus  =  the  drawing,  the  extension,  the  slow  movement  of  the  words ; 
tractim  =  in  one  strain,  drawn,  extended,  slowly.  —  We  find  the  Tract  already  in 
the  most  ancient  Roman  Ordos.  Cantor  dicit  Responsum.  Si  fuerit  tempus  ut 
dicat  Alleluja,  bene ;  sin  autem,  Tractum;  sin  minus,  tantummodo  Responsum 
(OrdoRoman.I,  n.  10).  —  Saeculo  decimo  complures  sibi  persuaserunl,  quod  tractim 
canere  nihil  aliud  significaret,  quam  cunctanter  lento  et  tristi  tono  canere ;  hinc 
jusserunt,  ut  non  amplius  iimis,  sed  plures  et  quidem  bini  Tractum  alternis  cane- 
rent  vicibus,  ea  tantum  servata  lege,  ne  chorus  eos  interrumperet  (Krazer  Sect.  4, 
art.  1,  cap.  4,  §  234).  —  Tractus  dicitur  a  trahendo,  vel  quia  lente  et  lugubriter 
cantatur,  vel  quia  olim  tractim  et  sine  interruptione  a  cantore  canebatur  (De  Carpo, 
Biblioth.  liturg.  p.  1,  a.  2). 


452  //.  Liturgical  and  Ascetical  Part. 

penance,  the  touching  chant  of  the  Tract  is  to  the  ear  —  a  sigh  of 
l^enitential  grief.  —  The  Tract  is  a  continuation  or  amplication  of 
the  Gradual,  and  according  to  its  contents  harmonizes  with  it:  at 
times  it  expresses  quietly  sentiments  of  joy,  of  hope  and  confidence; 
but  more  frequently,  however,  it  utters  the  prayer,  the  supplication, 
the  plaint  of  a  heart  oppressed  with  distress  and  suffering,  with  con- 
trition and  love  of  God.  — The  Tract  is  nearly  always  taken  from 
Holy  Scripture,  especially  from  the  Psalter;  often  various  biblical 
texts  are  freely  joined  together;  only  seldom  is  it  partly  or  wholly  of 
ecclesiastical  origin.  Sometimes  it  is  longer,  at  others  shorter;  it 
always  comprises  —  with  but  few  exceptions  —  more  than  two 
verses,  on  three  occasions  (on  the  first  Sunday  of  lycnt.  Palm  Sunday 
and  Good  PMday)  almost  an  entire  Psalm. — Not  all  those  days 
have  a  Tract  on  which  the  joyful  Alleluja  chant  is  omitted;  it 
rather  serves  to  distinguish  certain  more  strict  penitential  days  from 
others,  or  to  bring  the  festive  expression  of  some  Masses  more  into 
harmony  with  the  spirit  of  Lent.  The  most  sorrowful  day  of  the 
year  —  Good  Friday  —  has  a  double  Tract,  while  at  other  times  but 
one  is  used.^ 

The  Mondays,  Wednesdays  and  Fridays  in  Lent  were  from  the 
earliest  period  the  most  prominent  as  well  as  the  strictest  days  of 
penance;''^  hence  they  have  a  tract  especially  arranged  for  penitents 
and,  with  the  exception  of  Wednesday  in  Holy  Week,  the  Tract  is 
always  the  same. 

It  is  as  follows: 

Ps.  1 02.  Domine,  non  secun- 
dum peccata  nostra,  quae  feci- 
mus  nos:  neque  secundum  iniqui- 
tates  nostras  retribuas  nobis. 

V.  Ps.  76.  Domine,  ne  me- 
mineris  iniquitatum  nostrarum 
antiquarum:  cito  anticipent  nos 
misericordiae  tuae,  quia  pauperes 
facti  sumus  nimis. 


Ps.  102.  O  Lord,  deal  not 
with  us  according  to  our  sins: 
nor  reward  us  according  to  our 
iniquities. 

V.  Ps.  78.  Remember  not, 
O  Lord,  our  former  iniquities: 
let  Thy  mercies  speedily  prevent 
us,  for  we  are  become  exceedingly 
poor. 


^  On  Ember  Saturdays  the  Tract  follows  the  Epistle  only,  and  thus  closes  the 
five  chants  (Graduals),  that  are  annexed  to  the  five  preceding  lessons  and  are,  thus 
to  speak,  regarded  as  one  single  Gradual.  Rupert  of  Deutz  remarks  on  this  circum- 
stance, that  on  Ember  Saturdays  and  on  Wednesday  in  Holy  Week,  after  the 
Epistle,  as  well  as  on  Good  Friday  after  the  (two)  lessons,  not  the  Gradual  with 
the  Tract,  but  merely  the  Tract  without  the  Gradual  follows,  whereby  the  expression 
of  penitential  sorrow  is  augmented  in  the  highest  degree  (De  divin.  off.  1.  5,  c.  13;. 

2  They  are  called  feriae  Icgitimae,  that  is,  official  penitential  days,  the  observ- 
ance of  which  was  transplanted  from  the  East  to  the  West.  The  mystical  reasons 
taken  from  the  symbolical  number  for  selecting  the  feriae  legitimae  (fer.  II.  IV. 
VI.;,  on  which  in  Lent  is  prescribed  also  the  Office  of  the  Dead,  the  Gradual 
Psalms  and  the  Penitential  Psalms  for  the  choir,  are  given  by  Quadt,  Die  Liturgie 
der  Quatembertage  S.  Ill — 112. 


4i.    The  Intermediate  Chant, 


453 


V.  (Genuflect.)  Help  us,  O 
God,  our  Saviour :  and  for  the 
glory  of  Thy  name,  O  Lord, 
deliver  us ;  and  forgive  us  our 
sins  for  Thy  name's  sake. 


V.  {Ad  liiinc  versum  genu- 
flectitiir.)  Adjuva  nos,  Deus 
salutaris  noster:  et  propter  glo- 
riam  nominis  tui,  Domine,  libera 
nos ;  et  propitius  esto  peccatis 
nostris,  propter  nomen  tuum. 

This  Tract  is  a  fervent  supplication  for  mercy,  for  the  pardon 
of  sin  and  for  obtaining  the  assistance  of  grace  to  persevere  in  a  life 
of  virtue.^  When  we  sinned,  we  "loved  vanity  and  sought  lying, '^ 
we  abandoned  the  fountain  of  living. water  and  dug  for  ourselves 
broken  cisterns:  thus  by  sin  we  have  become  poor  and  wretched 
beyond  expression.  This  we  feel  and  acknowledge,  humbled  to  the 
earth  by  the  consciousness  of  guilt  and  pierced  with  sorrow;  but 
cheered  by  hope,  we  cry  to  God  for  His  mercy,  which  always  out- 
weighs the  severity  of  His  justice,  and  we  implore  the  remission  of 
the  sins  which  we  have  committed,  and  a  merciful  preservation  from 
fresh  falls.  For  all  this  we  pray,  not  indeed  relying  on  our  merits, 
but  for  the  sake  of  the  honor  and  name  of  God,  that  is,  that  God 
may  thereby  be  glorified  and  praised.  But  to  make  our  cry  of  sup- 
plication and  our  petition  still  more  pressing,  we  bend  the  knee  at 
the  last  verse  in  token  of  the  most  profound  humility  and  of  the 
most  sorrowful  compunction. 

The  Votive  IMass  of  the  Holy  Ghost,  when  celebrated  after  Sep- 
tuagesima,  has  the  following  chant  between  the  Epistle,^  which 
treats  of  the  imparting  of  the  Holy  Spirit  by  the  sacrament  of  Con- 
firmation, and  the  Gospel,^  which  contains  the  promise  of  the  Holy 
Ghost  from  the  lips  of  the  Lord. 


Graduale.  Ps.  32.  Beata  gens, 
cujus  est  Dominus  Deus  eorum: 
populus,  quem  elegit  Dominus  in 
haereditatem  sibi. 

V.  Verbo  Domini  coeli  fir- 
mati  sunt :  et  Spiritu  oris  ejus 
omnis  virtus  eorum. 

Tractus.  Ps.  103.  Emitte 
Spiritum  tuum  et  creabuntur:  et 
renovabis  faciem  terrae. 


Gradual.  Ps.  32.  Blessed  is 
the  nation  whose  God  is  the 
Lord:  the  people  whom  He  hath 
chosen  for  His  inheritance. 

V.  By  the  Word  of  the  Lord 
the  heavens  were  established, 
and  all  the  power  of  them  by  the 
Spirit  of  His  mouth. 

Tract.  Ps.  103.  Thou  shalt 
send  forth  thy  Spirit  and  they 
shall  be  created:  and  thou  shalt 
renew  the  face  of  the  earth. 


1  Admirauda  est  virtus  orationis  versuum  horum  et  omnino  saluberrimum  est 
mentali  affectu  cum  attentione  ingeuti,  cum  praecordiali  sapore  hos  sacros  versus 
depromere,  quoniam  possibilius  foret  coelum  et  terram  perirequamtalemorationem 
inefiicacem  existere  (Dion.  Carthus.  iu  Ps.  78.  8;. 

2  Acts  8,  14—17. 

3  John  14,  23—31. 


454 


11.    Liturgical  and  Ascetical  Part. 


V.  O  quam  bonus  et  suavis 
est,  Domine,  Spiritus  tuus  in 
nobis! 

V.  (Hie  genuflectitur.)  Veni 
sanete  Spiritus,  reple  tuorum 
eorda  fidelium:  et  tui  amori^  in 
eis  ienem  accende. 


V.  O  how  good  and  sweet  is, 
O  lyord,  Thy  Spirit  within  us. 

V.  (Here  genuflect.)  Come, 
O  Holy  Ghost,  fill  the  hearts  of 
Thy  faithful,  and  kindle  in  them 
the  fire  of  Thy  love. 

The  Gradual  praises  as  happy  the  people  that  know  and  serve 
God,  whose  Head  and  King  is,  therefore,  God  the  Lord.  It  then 
announces  that  by  "the  word"  of  the  Lord  the  heavens  were  created 
and  by  His  "Spirit"  the  splendor  and  adornment  of  the  starry  firma- 
ment and  of  the  whole  creation  were  accomplished;  for  in  this  verse 
the  Fathers  find  an  indication  of  the  mystery  of  the  Holy  Trinity: 
in  the  term  "Lord"  of  the  Father,  in  the  term  "Word"  of  the  Son, 
and  in  the  term  "Breath"  of  the  Holy  Ghost. 

The  Tract  implores  for  the  sending  of  the  Spirit  Creator,  that 
He  may  renew  not  only  the  face  of  the  earth  by  awakening  the  life 
of  nature,  but  also  the  face  of  the  human  world  by  the  light  of  truth 
and  the  power  of  grace,  until  all  things  be  perfected  and  trans- 
formed. Inasmuch,  then,  as  we  consider  the  Holy  Ghost  as  the 
source  of  spiritual,  joys,  sweetnesses  and  consolations,  we  beseech 
Him  to  forestall  us  with  the  blessings  of  His  goodness,  and  to 
enkindle  in  us  the  pure  flame  of  heavenly  love. 

All  the  Mass  formulas  for  the  departed  souls  have  the  same 
unchangeable  chant  after  the  Epistle: 


Gradual.  Eternal  rest  grant 
unto  them,  O  Lord:  and  let  per- 
petual light  shine  upon  them. 

V.  Ps.  III.  The  just  shall 
be  in  everlasting  remembrance: 
he  shall  not  fear  the  evil  hearing. 

Tract.  Release,  O  Lord,  the 
souls  of  all  the  faithful  departed 
from  the  bonds  of  their  sins. 

V.  And  by  the  assistance  of 
Thy  grace  may  they  escape  the 
sentence  of  condemnation. 

V.  And  enjoy  the  bliss  of 
eternal  light. 

The  ecclesiastical  time  has  no  iuflueuce  whatever  on  the 
Requiem  Mass  which  is  ever  uniformly  the  same,  and  it  has,  there- 
fore, throughout  the  eutire  year  a  Gradual  with  a  Tract/  which  — 

'     Tain  Graduale  quam  Tractns  in  Missis  defunctorum  iiullain  uiiquam  iiiuta- 
tionem  subeuiit;  adeo  hictuosa  ofllcia  sunt  Missac  de  Rctinicni,  quae  nobis  (ibjioiunt 


Graduale.  Requiem  aeternam 
dona  eis,  Domine:  et  lux  perpe- 
tua  luceat  eis. 

V.  Ps.  III.  In  memoria 
aeterna  erit  Justus:  ab  auditione 
mala  non  timebit. 

Tractus.  Absolve,  Domine, 
animas  omnium  fidelium  defunc- 
torum ab  omni  vinculo  delicto- 
rum. 

V.  Et  gratia  tua  illis  succur- 
rente,  mereantur  evadere  judi- 
cium ultionis. 

Vc  Et  lucis  aeternae  beatitu- 
dine  perfrui. 


41.    The  Intermediate  Chant.  455 

with  the  exception  of  an  inserted  verse  from  the  Psalms  —  was  com- 
posed by  the  Church  herself.  As  a  tender  solicitous  Mother  she 
begs  of  God  the  Father,  that  He  would  vouchsafe  to  take  His  and 
her  suffering  children  out  of  purgatory  into  the  peace  of  heaven  and 
into  the  light  of  glory.  The  Church  is  encouraged  thus  to  pray  and 
intercede,  because  the  souls  that  are  expiating  in  purgatory,  led  here 
below  God-fearing  and  devout  lives:  the  just  will  live  eternally  in 
blessed  remembrance,  and  he  needs  not  fear  the  "very  worst  notice'* 
of  the  sentence  of  condemnation  from  the  lips  of  the  Judge  of  the 
world.  —  She  then  implores  the  Lord  to  remove  the  last  obstacle  to 
glory;  and  whilst  suddenly  representing  to  herself  these  souls  at  the 
moment  of  their  departure  from  the  body  and  out  of  this  world,  she 
entreats  for  them  a  favorable  judgment,  that  they  may  soon  be 
admitted  to  the  possession  of  eternal  joys. 

The  Alleluja  and  Tract  are,  therefore,  at  different  times  annexed 
to  the  ordinary  Gradual,  in  order  to  express  the  various  interior  sen- 
timents of  the  Church.  Although  the  times  of  Advent  and  Lent  are 
in  many  respects  liturgically  framed  alike,  yet  there  is  a  distinction 
made  with  regard  to  the  Alleluja.  Advent  is  of  a  character  partly 
grave  and  partly  joyful;  it  is  indeed  still  night,  but  the  first  rays  of 
the  dawn  aud  of  the  Sun  about  to  rise  already  chase  away  the  dark 
shadows  —  Ah  alto  Jesus  promicat.  On  the  four  Sundays  of  Ad- 
vent, the  sombre  hue  of  the  purple  vestments  of  the  Church  an- 
nounces the  penitential  spirit  of  the  holy  season,  while  the  Alleluja 
after  the  Gradual  gives  expression  to  the  joyful  expectation.^  The 
Church  stamps  this  season  with  the  seal  both  of  her  joy  and  of  her 
anxious  solicitude;  she  intermingles  the  Alleluja  amid  her  sighs, 
knowing  well  that  "joy  will  drown  all  sorrow  on  that  night  which 
is  brighter  than  the  clearest  day." 

The  case  is  entirely  different  with  respect  to  the  period  from 
Septuagesima  until  Easter. ^  This  is  the  greatest  and  the  strictest 
penitential  season  of  the  Church  :  hence  the  Alleluja  is  totally  with- 
held from  her  lips.^  She  is  quite  overwhelmed  with  sorrow  and  a 
holy  sadness.  She  accompanies  her  Divine  Spouse  step  by  step  on 
His  bloody  journey  of  suffering;  she  sighs  and  weeps  over  the  mal- 
ice and  bitterness  of  sin,  which  runs  riot  everywhere  on  the  earth, 

Purgatorii  animas  a  facie  Dei  projectas,  in  immanissimis  tormentorum  generibus 
excruciatas,  ut  aptae  haud  sint  suscipere  vel  intermixta  admittere  laetitiae  signa 
unde  et  respuunt  vocem  Alleluja  (Cavalieri,  Oper.  liturg.  Ill,  c.  10,  n.  3). 

1  Quamvis  cum  gaudio  boni  servi  spectent,  adventum  Domini  sui,  tameu 
maximum  gaudium  recolunt  in  praesentia  ejus  (Amalar.  De  eccles.  offic.  1.  4,  c.  30). 
—  Adventus  partim  est  laetitiae,  quia  Alleluja  dicitur  et  cantus  in  jucunditate 
cantatur;  partim  tristitiae,  quia  Te  Deiim,  Gloria  in  excelsis  et  Ite  Missa  est 
reticentur  (Radulph.  Tungren.  De  canon,  observantia  prop.  16). 

2  Cfr.  Ivon.  Carnot.  serm.  12  de  Septuagesima. 

2  Alleluja  certis  quidem  diebus  cantamus,  sed  omni  die  cogitamus.  Si  enim 
hoc  verbo  significatur  laus  Dei,  etsi  non  in  ore  carnis,  certe  in  ore  cordis  —  "j^w- 
per  laus  ejus  in  ore  meo''  —  Ps.  33,  2  (S.  Aug.  Knarr.  in  Ps.  106,  n.  1). 


456  //.   Liturgicdl  and  Ascetical  Part. 

cursed  by  the  Lord.  As  faithful  childreu  of  the  Church  we  should 
heed  her  admonition  and  exercise  ourselves  in  works  of  penance. 
Our  hearts,  sullied  by  sin  and  the  love  of  the  world,  we  should  bathe 
in  the  tears  of  sorrow  and  compunction  before  we  presume  to  permit 
that  hymn  of  pure  souls,  the  Alleluja,  to  again  cross  our  lips.^  Sin- 
ners that  we  are,  do  we  not  in  our  poverty  famish  here  in  exile,  far 
from  the  haven  of  true  peace  ?  Yes,  the  new  happy  Jerusalem  is 
our  true  home;  it  constitutes,  already  now,  for  us  life's  greatest  joy 
and  the  heart's  never-to-be-forgotten  love.  The  remembrance  of  the 
eternal  Sion  awakens  profound  sadness  in  the  soul,  and  the  tears  of 
homesickness  are  never  dried  from  the  eyes,  since  we  are  pilgrims  in 
a  foreign  land  and  are  sitting  by  the  rivers  of  the  worldly  Babylon. ^ 
This  Babylon  invites  to  enjoyment  and  sensuality,  to  play  and  to 
frivolity,  and  with  its  cup  of  deceitful  pleasure  it  seeks  ever  to  in- 
toxicate one  and  all.  And  right  here  it  is  necessary  to  withstand 
temptation,  to  save  one's  self  from  corruption.  We  must  not  allow 
ourselves  to  be  carried  away  in  the  torrent  of  vain  perishable  things, 
nor  to  be  swept  away  into  the  vortex  of  sensuality  and  passion,  but, 
reflecting  and  praying,  we  must  remain  on  the  shore  and  weep  tears 
of  desire  for  the  celestial  Sion.  How  could  we  sing  a  joyful  hymn 
in  a  strange  land?  The  Alleluja  —  that  chant  of  the  heavenly 
Jerusalem  —  ceases,  therefore,  to  resound  during  the  season  of  Lent, 
which  so  deeply  impresses  our  hearts  with  consciousness  of  the  misery 
of  our  earthly  banishment  and  pilgrimage;  the  modest,  humble  and 
tranquil  melody  of  the  Tract  alone  expresses  our  silent  grief,  our 
longing,  our  petition  to  be  heard,  our  lament  and  hope.^  Yet  we 
lovingly  cling  to  the  jubilant  Alleluja  chant,  and  only  reluctantly 
separate  ourselves  from  it;  and  this  we  express  at  the  Vespers  on  the 
Saturday  preceding  Septuagesima,^  by  repeating  twice  the  Alleluja 


1  Cfr.  Regul.  s.  Benedict!  c.  15.  Speciale  caput  s.  Benedictus  instituit  de 
Alleluja,  tanquam  de  voce  diviua  vereqiie  angelica  uec  nisi  ab  Angelis  aut  certe  ab 
hominibus  vitae  puritate  angelicos  spiritus  imitantibus  decantanda  (Martene, 
Regul.  commentata  1.  c). 

-  Quid  sunt  flumina  Babylonis,  nisi  fluxus  labilis  vitae  mundanoruni,  qui  nun- 
quam  requiescit  et  ad  mare  mortis  aeternae  perducit?  Ille  ergo  sedet  super  flumina 
Babylonis,  qui  intra  seipsum  recollectus,  mente  considerat  inquietum  et  amarum 
statum  vitae  mundanoruni.  Quod  cum  quis  consideraverit  et  recordatus  fuerit, 
quanta  sit  quies  quantaque  gloria  Sion,  scil.  civitatis  supernae,  dum  se  in  Babylone 
videt  peregrinum,  statim  ad  fletum  et  lacryxnas  cousurgit  (Ayguanus  [Ord.  Carm. 
t  1416]  in  Ps.   136). 

3  Cuncti  traclus  fletum  et  tristitiam  in  humilitate  sonorum  denuntiant.  Tris- 
titiae  tempus  exigit,  ut  Alleluja,  quod  laetantium  carmen  est,  intermitteretur.  Bene 
ergo  tractus,  qui  interim  pro  Alleluja  cantatur,  altitudinem  atque  excellentiam 
gaudii,  gravi  succentu  et  modestis  declinat  incessibus  (Rup.  Tuit.  De  div.  off. 
1.  4,  c.  6). 

"•  According  to  the  prescription  of  St.  Benedict  the  Alleluja  was  sung  usque 
ad  caput  Quadragesimae,  that  is,  until  the  first  Sunday  of  Lent;  this  was  customary 
in  many  Orders  of  Monks  (Benedictines  ^nd  Cistercians)  for  a  long  period,  and  it 
is  still  in  use  in  the  Ambrosian  Rite.     Thus  writes  Radulj)!!  of  Rivo,  Dean  of  Tun- 


■kl.    The  Intermediate  Chant,  457 

after  the  Benedicanms  Domino  and  Deo  gratias.^  And  after  that  it 
resounds  no  more  within  the  hallowed  precincts  of  the  sanctuary, 
until  it  is  again  introduced  with  a  certain  solemnity  and  intoned  in 
the  High  Mass  on  the  vigil  of  the  feast  of  Easter.  Then  after  the 
Epistle  the  Alleluja  forms  the  beginning  of  the  Gradual  chant,  and 
is  sung  three  times  alternately  by  the  priest  and  the  choir,  the  tone 
rising  at  each  Alleluja.  As  Easter  dawns,  not  only  the  Tract  but 
also  the  Gradual  must  now  be  laid  aside;  the  joyful  peal  of  the  Alle- 
luja during  Eastertide  appears  never  to  cease. 

4.  The  major  Alleluja  (without  Gradual).  —  The  Hebrew 
word  Alleluia  signifies  litterally:  "Praise  the  Lord  !"  -^  x\nd  because 
it  has  a  peculiar  meaning  and  dignity,  a  force  of  expression  and 
emphasis  peculiarly  its  own,  it  has  not  been  translated  into  other 
languages.^  Thus  in  the  cry  of  the  Alleluja  are  the  tongues  of  all 
nations  lifted  up  in  unison  to  praise  and  adore  God  even  here  on 
earth  with  one  voice  and  one  sound,  as  will  most  perfectly  be  done 
in  the  world  to  come."^     The   blessed  inhabitants   of  the  heavenly 

gern  (f  1403) :  Benedictini  et  Ambrosiani  servant  Alleluja  usque  ad  Dominicam 
Ouadragesimae  (De  canon,  observantia,  prop.  16).  —  The  Breviary  ascribes  the 
present  practice  to  St.  Gregory  the  Great :  constituit,  ut  extra  id  tempus,  quod  con- 
tinetur  Septuagesima  et  Pascha,  Alleluja  diceretur. 

1  In  the  Middle  Age  were  sung  on  the  eve  of  Septuagesima  as  a  farewell  to 
the  Alleluja  Antiphons,  Hymns  and  Sequences,  filled  with  childlike  naivete  and 
simplicity  (cf.  Gueranger,  Le  temps  de  la  Septuagesime,  p.  121  s.  —  Mone,  Latein. 
Hymnen  I,  86  etc.  —  Sicard.  Mitral.  1.  6,  c.  1). 

2  In  view  of  the  joy  and  consolation  found  in  the  pious  death  (mors  pia  vel 
sacra)  of  the  Christian  (Beati  mortui,  qui  in  Domino  moriuntur  —  Apoc.  14,  13), 
the  Alleluja  formerly  was  sung  even  in  the  liturgy  of  the  dead  ;  this  is  still  the  case 
among  the  Greeks  who  even  during  Quadragesima  do  not  omit  the  Alleluja.  From 
Rome  St.  Jerome  writes  (Ad  Oceanum  ep.  77),  that  at  the  funeral  obsequies  of 
Fabiola  "Psalms  were  sung  and  the  Allelujas  resounding  aloft  re-echoed  through- 
out the  gilded  ceilings  of  the  temples  (sonabant  psalmi  et  aurata  tecta  templorum 
reboans  in  sublime  quatiebat  Alleluja).  —  Even  outside  of  divine  worship  in  the 
primitive  times  of  Christianity,  the  chant  of  the  Alleluja  was  very  common.  Thus 
St.  Jerome  remarks,  that  young  children  even  had  been  trained  to  sing  the  Alleluja 
balbutieute  lingua,  and  that  in  the  fields  of  Bethlehem  this  chant  might  ever\-where 
be  heard  (Quocunque  te  verteris,  arator  stivam  tenens  Alleluja  decantat).  Seamen 
sang  the  Alleluja  amid  the  echoes  of  the  shore  (respousautibus  ripis  —  Sidon. 
ApoUin.  1.  2,  ep.  10).  In  many  places  it  was  customary  by  this  word  to  call  the 
inmates  of  the  convent  to  the  hours  of  common  prayer. 

3  Illud  advertendum,  multo  majorem  vim  apud  Hebraeos  habere  hanc  vocem 
Alleluja  quam  apud  Latinos  Laudate  Deuin;  hoc  est  enim  exhortantis  vel  ex- 
citantis  ad  Deo  laudes  reddendas :  at  Alleluja  vim  potius  habet  interjectionis  quam 
verbi,  et  vehementem  sonat  affectum  acclamantis  prae  gaudio  et  ex  laude  Dei  ex- 
sultantis  atque  in  jubilum  vocemque  laetitiae  erumpentis  TBona,  De  divin.  Psalm, 
c.  16,  §  7,  n.  7).  —  Alleluja  vox  hebraica  est  et  sonat  "laudate  Dominum"  vel  "laus 
Deo",  cum  gaudii  tamen  laetitiaeque  plenitudine  (Carli,  Biblioth.  liturg.  s.  h.  v.). 

■*  Rectissime  et  pulcherrime  generalis  sanctae  Ecclesiae  mos  inolevit,  ut  hoc 
divinae  laudationis  carmen  propter  reverentiam  primae  auctoritatis  a  cunctis  per 
orbem  fidelibus  hebraea  voce  cantetur.     Quod  ideo  fit,  ut  per  talis  consonantiam 


458  //.  Liturgical  and  Ascetical  Part. 

Jerusalem  —  who  are  the  angels  and  saints  —  sing  without  ceasing 
or  intermission  their  endless  Alleluja,  as  already  Tobias  (13,  21-22) 
announced  in  prophetic  vision  :  "The  gates  of  Jerusalem  shall  be 
built  of  sapphire  and  of  emerald  and  all  the  wall  thereof  roundabout 
of  precious  stones.  All  its  streets  shall  be  paved  with  white  and 
clean  stones,  and  AUelaja  shall  be  sung  in  its  streets"  {per  vicos 
ejus  AlleJnja  cantahitiir) .  The  virginal  Prophet  and  beloved  Dis- 
ciple describes  a  vision  which  lie  beheld  in  heaven:  "After  these 
things  I  heard,  as  it  were,  the  voice  of  many  multitudes  in  heaven, 
saying  :  Alleluja.  Salvation  and  power  and  glory  is  to  our  God. 
And  I  heard  the  voice  of  many  waters,  and  as  the  voice  of  great 
thunders,  saying:  Alleluja!  for  the  lyord  our  God  the  Almighty  hath 
reigned.  Let  us  be  glad  and  rejoice,  and  give  glory  to  Him;  for  the 
marriage  of  the  Lamb  is  come,  and  His  wife  hath  prepared  herself" 
(iVpoc.  19,  I.  6.  7).  The  souls  of  the  blessed  in  heaven  overflow 
with  joy  and  happiness;  hence  their  language  becomes  a  canticle  of 
praise.  "The  saints  shall  rejoice  in  glory;  they  shall  be  joyful  in 
their  beds.  The  high  praises  of  God  shall  be  in  their  mouth"  (Ps. 
149,  5 — 6).  Thus  they  continue  for  all  eternity  in  heaven,  what 
upon  earth  was  their  delight  and  felicity;  for  the  Church  sings  in  an 
Antiphon:  In  velameMo  clamahant  Sancti  tin,  Domine:  Alleluja^ 
Alleluja,  Alleluja —  "When  clothed  with  mortality,  Thy  Saints, 
O  Lord,  cried  out:  Alleluja,  Alleluja,  Alleluja." 

The  literal  meaning  of  the  word  Alleluja  (hallelu  =  praise, 
iah  =  God)  is  no  longer  clearly  felt;  in  the  mouth  of  the  Church 
the  word  Alleluja  becomes  transformed  and  perpetuated  as  a  power- 
ful cry  of  joy  and  exultation,  and  especially  of  happy  Easter  jubila- 
tion.^    The  Church  on  earth  is  midw^av  between  the  Svnagogue  and 


devotionis  admoneatur  Ecclesia,  quia  et  nunc  in  una  fidei  confessione  ac  dilectione 
Christi  consistere  debeat,  et  ad  illam  in  future  patriam  festiuare,  in  qua  nulla  di- 
versitas  mentium,  nulla  est  dissonantia  linguarum  (Beda  Venerabilis  1.  2,  horn.  10), 
1  Quinquagesima  (the  fifty  days  of  Eastertide)  ab  ipso  dominicae  resurrectio- 
nis  die  inchoare  et  gaudiis  potius  laudibusque  divinis  quam  jejuniis  (Patres  nostri) 
voluerunt  esse  celebrem,  quatenus  annuls  ejus  festis  dulcius  admoueremur,  deside- 
rium  nostrum  ad  obtinenda  festa,  semper  acceiidere  fixumque  tenere,  quia  non  in 
tempore  mortalitatis  liujus,  sed  in  aeternitate  futurae  incorruptionis  vera  nobis 
quaerenda  felicitas,  vera  est  invenienda  solemnitas,  ubi  cessantibus  cunctis  lan- 
guoribus  tota  in  Dei  visione  ac  laude  vita  geritur  —  juxta  hoc  quod  propheta  corde 
pariter  et  carne  in  Deum  vivum  exsultans  ajebat:  "Beati  qui  habitant  in  domo  tua, 
Domine;  in  saecula  saeculorum  laudabunt  te"  (Ps.  83;.  Unde  merito  Quinquage- 
simae  diebus  in  memoriam  hujus  nostrae  quietissimae  ac  felicissimae  actionis 
crehrius  3iC  feslivius  Alleluja  canere  solemus  (Bed.  Venerab.  1.  2,  homil.  10). — 
Dum  s.  Gertrudis  cum  devotione  et  intentione  omnes  vires  et  sensus  tani  interiores 
quam  exteriores  extenderet,  et  se  ad  cantandum  Matutinas  in  gloriam  Dominicae 
resurrectionis  praepararet,  dum  imponeretur  Invitatorium  Alleluja^  dixit  ad  Do- 
minum  :  "Doce  me,  instructor  benignissinie,  quali  devotione  tc  landare  possim  per 
Alleluja,  (juod  toties  in  festo  isto  repetitur."  Respondit  Doniinus:  "Convenien- 
tissime  poteris  me  per  Alleluja  collaudare  in  unione  laudis  supercoelestium  (jui 
per  idem  jugiter  collaudant  in  coelis."     Et  adjecit  Dominus:   "Nota  igitur  quod  in 


kl.    The  Intermediate  Chant.  459 

the  lieavenly  Jerusalem:  accordingly  the  cry  of  the  Alleluja  resounds 
more  frequently  in  the  divine  worship  than  it  did  in  the  service  of 
the  Old  Law,  but  yet  not  with  us,  as  it  peals  forth  in  the  Church 
Triumphant  without  interruption.  This  "en,- of  triumphant  praise 
and  salvation"  (Ps.  117,  15),  which  descended  from  heaven  to  our 
poor  earth,  resounds  in  the  liturg}'  principally  from  Holy  Saturday 
until  the  Saturday  after  Pentecost;  for  this  great  octave  of  weeks 
(called  Eastertide  at  one  season  and  Whitsuntide  at  another)  is 
throughout  of  a  joyful  nature.  The  celebration  of  holy  Eastertide 
is  nothing  else  than  the  triumph  of  the  Redeemer  and  the  Redemp- 
tion, that  is,  the  celebration  of  the  victory  over  sin,  death  and  hell. 
Here  all  in  the  liturg}^  refers  to  the  eternal  blessed  life  of  glory, 
upon  which  Christ  has  entered  and  which  He  has  acquired  for  us. 
The  three  joyful  and  most  glorious  mysteries  —  namely,  the  Resur- 
rection and  Ascension  of  Christ,  as  well  as  the  descent  of  the  Holy 
Ghost,  are  sources  of  true  and  lasting  joy,  so  that  for  a  time  we 
seem  to  forget  the  combats  and  labors  of  our  earthly  pilgrimage,  the 
place  of  our  banishment,  and  full  of  joy  and  gratitude  we  chime  in 
the  Alleluja  of  the  citizens  of  heaven,  without  ever  becoming  weary 
of  repeating  it  again  and  again.  The  Alleluja  is  the  outpouring  of 
that  grand  Easter  joy  with  which  our  hearts  are  filled  to  overflow- 
ing; it  is  the  festive  song,  the  exultant  cry  over  the  happiness  and 
the  glory  of  our  Redemption. 

What  is  the  form  of  the  Alleluja  chant  after  the  Epistle  during 
Eastertide  ?  While  the  Gradual  is  still  retained  during  Easter-week, 
it  is  omitted  on  the  Saturday  before  Low  Sunday,  and  thenceforth 
until  the  feast  of  Holy  Trinity  two  Allelujas  are  sung  (as  x\ntiphons) 
followed  by  two  verses,  each  with  an  Alleluja.  "The  Gradual  as  a 
canticle  of  mourning  is  omitted  at  Eastertide,  and  the  Alleluja  is 
repeated  almost  without  measure,  to  note  that  salvation  has  been, 
by  the  death  and  resurrection  of  Christ,  purchased  for  us  and  the  way 
to  eternal  joys  has  been  opened,  where  with  all  the  blessed  we  shall 
sing  to  our  Lord  an  eternal  Alleluja."  (Ein  Vergissmeinnicht  S. 
78).  —  On  the  feast  of  Christ's  Ascension  the  Epistle  and  Gospel 
narrate  the  glorious  entrance  of  the  world's  Redeemer  into  His 
eternal  glory  and  beatitude.  The  intermediate  chant  likewise  an- 
nounces this  triumphant  and  solemn  entrance  of  Christ. 


Alleluja,  Alleluja. 

V.  Ps.  46.  God  hath  ascended 
with  jubilee,  and  the  Lord  with 
the  sound  of  trumpet.      i\lleluja. 

V.  Ps.  67.  The  Lord  is  among 
them  in  Sinai,  in  the  holy  place; 
He  hath  ascended  on  high,  and 
hath  led  captivity  captive.  Al- 
leluja. 

ilia  dictioue  Alleluja  omnes  vocales  inveniuntur  praeter  solam  vocalem  o,  quae 
doloreni  signat,  et  pro  ilia  duplicatur  prima,  scil.  vocalis  a."  (S.  Gertrud.  Legat. 
divinae  pietatis  1.  4,  c.  27). 


Alleluja,  Alleluja. 

V.  Ps.  46.  iVscendit  Deus  in 
jubilatione,  et  Dominus  in  voce 
tubae.     Alleluja. 

V.  Ps.  67.  Dominus  in  Sina 
in  sane  to;  ascendens  in  altum, 
captivam  duxit  captivitatem. 
Alleluja. 


460  //.  Liturgical  and  Ascetical  Part, 

When  in  His  painful  struggle  with  the  powers  of  darkness,  the 
Lord  had  by  the  humility  of  the  Cross  overcome  Satan  and  his 
power,  He  entered  victoriously  and  gloriously  into  the  Holy  of  Holies 
of  Heaven,  which  is  the  true  Sinai,  the  throne  of  His  divine  glory 
revealing  itself;  the  angelic  choirs  rejoiced  and  exulted,  when  the 
King  of  Glory  came  up  "leading  captivity  captive,"  namely,  bring- 
ing with  Him  the  just  and  devout  of  ancient  times,  whom  He  de- 
livered as  the  prize  of  victory  from  Limbo,  and  introduced  into  the 
kingdom  of  eternal  light  as  captives  of  His  redeeming  and  blissful 
love.  That  the  Gradual  is  still  continued  during  Easter-week  ap- 
pears strange.  Is  not  the  liturgy  of  the  Easter  vigil  already  radiant 
with  the  splendor  of  light  and  fire,  does  it  not  resound  throughout 
with  the  joyous  exultation  of  the  Resurrection?  Does  not  the  Church 
cry  out  during  the  entire  week:  Haec  dies,  qua  m  fecit  Do  minus  : 
exsulteniHS  et  laetenmr  in  ea  —  "This  is  the  day,  that  the  Lord  hath 
made;  let  us  rejoice  and  be  glad  thereon"  ?  (Ps.  117,  24.)^  As- 
suredly it  is  so;  already  during  the  night  of  the  Resurrection  does 
our  Lord  turn  our  lament  into  joy,  unloosen  our  garb  of  penance 
and  gird  us  with  bliss  (Ps.  29,  12).  During  the  first  thousand  years 
of  Christianity  the  Church  had  a  special  reason  for  inserting  the 
Gradual  throughout  the  octave  of  Easter  ;  this  reason  lay  in  the 
peculiar  form  of  divine  worship  at  that  time.  It  had  reference 
almost  exclusively  to  the  newly  baptized,  who  on  Holy  Saturday  by 
means  of  the  laver  of  regeneration  had  risen  to  a  new  life;  during 
the  entire  week  they  were  instructed  in  the  truths  and  mysteries  of 
the  Christian  religion,  and  went  about  wearing  white  robes  all  the 
while  in  token  of  the  innocence  and  holiness  acquired  in  baptism.^ 
On  Saturday  the  baptismal  solemnities  were  ended  and  the  white 
garment  was  laid  aside. ^  Like  the  rest  of  the  liturgical  celebration, 
the  Gradual  of  Easter-week  was  also  arranged  with  special  regard  to 
the  neophytes.^  This  is  beyond  a  doubt;  but  the  difficulty  is  to 
determine  more  minutely  what  in  reality  was  the  purpose  and  mean- 
ing of  the  Gradual  for  the  newly  baptized. 

1  Merito  cantatur  hie  versiculus  in  die  Paschae  tarn  frequenter,  quoniam 
Christus,  sol  justitiae,  candor  lucis  aeternae,  lux  lucis  et  fons  luniinis,  qui  erat  in 
die  Parasceves  passionis  caligine  obscuratus  atque  in  monumento  lapideo  tanquam 
densissima  nube  absconditus,  in  die  Paschae  de  sepulcro  glorificatus,  candidus  et 
rubicundus  processit,  illuniinans  nnindum,  noctem  infidelitatis  et  tenebras  igno- 
rantiae  de  cordibus  discipulorum  ejiciens  (Dion.  Carthus.  in  Ps,  117,  23). 

2  In  the  Gregorian  Sacramentary  all  the  days  of  Easter  week  are  designated 
as  feriae  in  Albis. 

^  As  the  practice  varied  in  the  different  churches,  this  did  not  take  place  in 
many  localities  until  vSunday;  hence  we  still  liave  the  name  vSabbatum  in  Albis  and 
Dominica  in  Albis  scil.  depositis.  In  ancient  liturgical  books  the  octave  da}'  of 
the  feast  of  Easter  is  also  called  Dominica  post  Albas  (depositas). 

*  Graduale,  quod  est  caucus  laborantiuni  in  hac  peregrinationc,  jam  dictum 
est  ad  hos  dies  resurrectionis  uscpie  in  Pentecosten  non  pcrtinere,  sed  propter 
baptizatos  per  hanc  hebdomadam  in  officiis  additum  esse  (Ru])ert.  Tuit.,  De  divin. 
offic.  1.  8,  c.  1). 


Al.    The  Intermediate  Chant.  461 

The  Gradual  lies  midway  between  the  mournful  Tract  and  the 
exultant  Alleluja  :  it  denotes  the  laborious  and  difficult  pilgrimage 
of  the  children  of  God  through  life  to  their  heavenly  country.^ 
Therefore,  at  one  time  the  Gradual  is  connected  with  the  Tract,  at 
another  with  the  Alleluja,  —  according  as  the  sufferings  and  pains 
of  penance  or  the  cousolations  and  hopes  of  future  eternal  rest  pre- 
dominate in  our  earthly  pilgrimage.'^  At  certain  times  the  Gradual 
is  entirely  omitted  or  it  gives  place  to  the  Tract,  for  the  reason  that 
grief  of  soul  has  reached  its  profoundest  depths,  as  on  Good  Friday, 
or  is  displaced  by  the  Alleluja,  because  the  soul,  as  it  were,  forgets 
the  earth  and  can  but  rejoice  with  the  blessed  of  heaven,  as  during 
Eastertide.  Wheu,  therefore,  the  Church  still  sang  the  Gradual  in 
Easter-week,  this  was  for  the  newly  baptized  a  significant  admoni- 
tion for  them  to  note,  that,  during  the  whole  term  of  their  earthly 
pilgrimage,  they  must  ever  advance  in  the  midst  of  labors  and  com- 
bats from  virtue  to  virtue,  uirtil  the  day  of  perfect  redemption  and 
eternal  transformation  shall  have  dawned  for  them.^  The  time  for 
the  happy  consummation  of  their  pilgrimage  and  arrival  in  the 
heavenly  Jerusalem  was  symbolized  by  the  Saturday,  on  which  day 
the  Gradual  was  omitted.  This  Saturday  was  the  octave-day  of 
solemn  baptism;  but  the  octave  symbolized  eternal  beatitude.  —  To 
this  we  may  add  the  followiug  reflection.  The  time  of  Septuagesima 
in  a  wider  sense,  that  is,  the  days  from  Septuagesima  Sunday  until 
Easter,  are  accounted  by  all  liturgists  of  the  Middle  Age  as  a  re- 
minder of  the  Seventy  Years  Captivity,  during  which  the  Jews  sat 
on  the  banks  of  the  rivers  of  Babylon  aud  wept,  miirdful  of  their 
home  in  Siorr.  This  Babylonian  exile  is  itself  a  figure  of  our  life 
upon  earth,  where  we  are  sojourning  at  a  distance  from  the  face  of 
the  Lord,  sighing  for  the  perfect  liberty,  in  the  heavenly  Jerusalem, 
of  the  children  of  God.  All  those  days  on  w^hich  the  Alleluja  is 
silent  belong  to  the  time  of  Septuagesima,  which  is  intended,  in  the 
first  place,  to  represerrt  symbolically  to  us  the  Babylonian  Captivity 
and  then,  furthermore,  the  life  of  man  as  an  exile  in  this  world. 
Frequently  Easter- Week  also  is  comprised  in  Septuagesima;  for  in- 
cluding it  up  to  Septuagesima  Sunday  aud  counting  backwards,  we 
liave  precisely  seventy  days;  but  it  is  difficult  to  see  how  the  jubilant 


1  Graduale  significat  non  jam  requiem  remuneratorum,  sed  laborern  operan- 
tium  (Rupert.  Tuit.  1.  1,  c.  24). 

2  Post  lectionem  cantatur  a  choro  Graduale,  quod  significat  profectum  vitae, 
et  Alleluja,  quod  significat  spiritualem  exsultationem,  vel  Tractns  in  officiis  luc- 
tuosis,  quod  significat  spiritualem  gemitum:  haec  enim  consequi  debent  in  populo 
ex  praedicta  doctrina  (S.  Thom.  3,  q.  83,  a.  4). 

2  In  hoc  quidem  tempore  peregrinationis  nostrae  ad  solatium  viatici  dicimus 
Alleluja :  modo  nobis  Alleluja  canticum  est  viatoris,  tendimus  autem  per  viam  la- 
boriosam  ad  quietam  patriam,  ubi  retractis  omnibus  actionibus  non  remanebit  nisi 
Alleluja  (S.  Aug.  Sermo  255,  n.  1).  —  Graduale  illi  convenit,  qui  necdum  ascendit 
de  virtute  in  virtutem,  sed  in  convalle  plorationis  positus,  jam  tamen  ascensiones 
in  corde  suo  disposuit  —  Ps.  83  (Rupert.  Tuit.  1.  c). 


4^62  //.   Liturgical  and  Ascetical  Part. 

Easter-Week  could  have  the  same  meaning  and  purpose  as  the  fore- 
going period  of  penance.^     Only  in  a  very  limited  sense  can  there  be 
admitted  a  certain  kind  of  connection  between  the  liturgy  of  Easter- 
Week  and  Septuagesima,  —  namely,  in  as  far  as  the  Saturday  in  its 
character  as  the  octave-day  symbolizes  the  eternal  rest  and  liberty  of 
the  children  of  God.     On  the  feast  of  Easter  the  Church  celebiates 
the  glory  and  beauty  of  the  Risen  Saviour,  as  well  as  the  spiritual 
resurrection  of  the  newly  baptized  from  the  death  of  sin  to  the  life 
of  grace.     This  festive  idea  finds  its  realization  and  further  develop- 
ment in  the  liturgy  of  the  entire  Easter-Octave,  which  is  but  a  pro- 
longed festal  celebration,  forming  but  one  joyful  day,  as  the  Antiphon 
of  the  Gradual  continually  announces  :   ^'This  is  the  day  which  the 
Lord  hath  made:  let  us  be  glad  and  rejoice  thereon!"     The  different 
effects  of  baptismal  grace  just  recei\'ed  by  the  neophytes  are  brought 
before  the  eyes  of  the  newly  baptized  with  reference  to  the  figurative 
guidance  and  deliverance  of  the  chosen  people  in  the  Old  Law;  these 
effects  of  grace  find  their  fulfilment  in  this,  that  after  the  pilgrimage 
of  this  life  the  newly  baptized  will  be  allowed  to  enter  the  kingdom 
of  glory.     The  Saturday,  on  which  the  celebration  of  the  Easter- 
Octave  ends,  announces  at  the  very  beginning  of  the  Introit  of  Mass, 
how  "God  led  His  people  amid  triumph  and  His  chosen  ones  in  the 
midst  of  rejoicing"^  from  the  land  of  banishment  and  introduces 
them  to  the  mansions  of  eternal  joy  —  in  this  sense  it  indicates  the 
end  of  our  exile  on  earth.  —  This  idea  is,  therefore,  in  perfect  har- 
rnony  with  the  direction  that  the  Gradual  be  sung  during  the  whole 
of  Easter- Week,  because  the  main  feature  of  the  celebration  of  these 
days  had  reference  to  the  newly  baptized  :  they  were  thereby  to  be 
admonished  that  their  joy  would  be  perfect  only  when  they  would 
be  permitted  to  behold  and  possess  God  in  the  heavenly  Sion.     The 
ancient  baptismal   rite  has  long  since   fallen   into  disuse,   but  the 
Gradual  in  Easter- Week  has  been  retained.     On  Easter  Saturday  the 
Gradual  gives  place  to  the  major  Alleluja  which,  strictly  speaking 
ushers  in  the  Eastertide. 

5.  Tlie  Sequence.  —  On  certain  days  the  Alleluja's  joyful 
praise^  or  the  mournful  melody  of  the  Tract  continues  to  resound 
in  a  prolonged  canticle,  which  is  universally  called  Sequence  (Se- 
quentia):  tlie  sentiment  of  joy  or  sorrow  already  awakened  finds  its 
greatest  intensity  and  its  fullest  expression  in  the  Sequence.  How 
did  the  Sequences  originate,  and  at  what  time  were  they  inserted  in 
the  liturgy  ?  Already  before  the  ninth  century  it  was  customary  to 
continue  singing  melodiously  the  last  syllable  of  the  Alleluja  (ia), 
without  any  further  text.     To  this  harmonious  series  of  many  notes 


1  Rupert  of  Deutz  considers  this  assertion  as  preposterous,  and  adds:  Quis 
enim  dies  indignius  captivitatem  significare  videtur,  quam  ille,  quo  victo  captiva- 
tore  Dominus  resurrexit  ?     (L.  4,  c.  1.) 

2  Eduxit  Dominus  populum  suuni  in  exsultatione :  et  electos  suos  in  laetitia 
(Ps.  104,  43). 

•■'     Post  Alleluja  Sequentia  jubilatur  (Consuetud.  Cluniac.  1.  1,  c.  43). 


^1.    The  Intermediate  Chant.  463 

to  one  syllable,  that  is,  to  this  textless  melody,  different  names  were 
given,  for  example,  ISIeiima^  Juhihts,  Jiihilatio,  Sequentia.^     Such 
Neumae  (songs  without  words)  are  an  exultation  and  a  shouting  of 
the  soul  carried  away  with  holy  enthusiasm;  they  indicate  the  trans- 
cendent joy  of  the  blessed,  which  is  endless  and  unspeakable  ;  —  for 
so  surpassingly  great  and  above   all  measure  is    the   happines  of 
heaven,  that  the  feeble  language  of  poor  mortals  has  not  words  ad- 
equately to  express  it.^     In  the  ninth  century  various  hymnal  verses 
began  to  be  set  to  these  joyful  airs,  and  to  them  the  name  Sequence 
was  then  transferred.^     The  first  composition  of  such  chants  as  well 
as  their  introduction  into  the  celebration  of  Mass  is  ascribed  to  St. 
Notker  (BalhiihiSy  the  Stammerer)  of  St.  Gall  (t  912);  "at  the  time 
his  equal  was  not  to  be  found,  he  was  a  vessel  of  the  Holy  Ghost'* 
and  "favored  by  God  with  the  gift  of  divine  praise  for  the  edification 
of  the  faithful."     Such  religious  poems  soon  won  great  public  praise 
and  were  extensively  circulated;  they  increased  to  that  extent,  that 
(exclusive  of  Septuagesima  time)  every  Sunday  and  almost  every 
feast  had  a  Sequence.     Among  many   inappropriate  compositions, 
not  a  few  excellent  chants,  full  of  lyrical  animation,  are  to  be  found. 
The  revised  Roman  IMissal  has  retained  but  five  Sequences,  which 
serve  to  distinguish  particular  feasts  (Easter,  Whitsuntide,  Corpus 
Christi  and  the  bi-annual  feast  of  the  Seven  Dolors  of  the  Mother  of 
God,  also  the  Sequence  for  Requiem   Masses).     Even  though  the 
authors  of  the  Sequences  cannot  always  be  assigned  with  certainty,"^ 
nevertheless,  these  hymns  "proved  how  completely  in  those  golden 
ages  of  devotion  men  might  be  the  tongues  of  the  Church,  so  to 


1  This  extension  of  the  Alleluja  according  to  Cardinal  Bona  (Rer.  lit.  II,  c.  6, 
§  6)  is  called  Sequence,  quia  est  quaedam  veluti  sequela  et  appendix  cantici  Alle- 
luja,  quae  sine  verbis  post  ipsum  sequitur.  Probably  sequentia  is  =  regulated  suc- 
cession or  series  (cfr.  Boeth.,  De  Arithmetica  1.  1,  c.  10  et  c.  23). 

2  Pneumata,  quae  in  Alleluja  fiunt,  jubilum  significant,  qui  fit,  cum  mens  ali- 
quando  sic  in  Deum  afficitur  et  dulcedine  quadam  ineffabili  liquescit,  ut  quod  sen- 
tit,  plene  effari  non  possit.  Beatus  populus,  qui  scit  jiibilationevi  (Ps.  88),  id  est, 
qui  saepe  experitur  et  praegustat  hanc  dulcedinem,  et  sic  interius  movetur,  ut  quod 
praesentit  nee  dicere  sufficiat  nee  possit  tacere  (Robert.  Paulul.  De  offic.  eccl.  1.  2, 
c.  19.  —  Cfr.  S.  Aug.  Enarr.  in  Ps.  99,  n.  4). 

2  The  other  name  for  these  hymns  is  Prosa.  It  is  meant  to  indicate  that  in 
the  Sequences  neither  metrical  rules  nor  a  homogeneous  arrangement  of  stanzas 
are  strictly  observed,  as  is  the  case  with  actual  hymns  (cf .  Clichtoveus,  Elucidator. 
eccl.  1.  4). 

*  In  all  probability  the  Easter  Sequence  Victimae  paschali  is  erroneously 
ascribed  to  St.  Peter  Damian  (f  1072);  in  an  Einsiedeln  manuscript  (Schubiger, 
Sangerschule  von  St.  Gallen  S.  91  etc.)  of  the  eleventh  century,  the  court  chaplain 
of  Conrad  II.,  Wipo  of  Burgundy,  is  mentioned  as  its  author.  —  The  Pentecost 
Sequence  Veni  Sancte  Spiritus  is  said  to  have  been  composed  by  King  Robert  of 
France  (t  1031),  or  by  Innocent  III.  (f  1216).  —  St.  Thomas  (f  1274)  sang  the  Se- 
quence on  the  feast  of  Corpus  Christi.  —  It  is  said  that  the  Stabat  Mater  was  com- 
posed by  Jacopone  da  Todi  (f  about  1306),  and  the  Dies  irae  by  Thomas  of  Celano 
(t  about  1255). 


46J:  //.  Liturgical  and  Ascetical  Part. 

speak,  and  express  her  holiest  feelings"  (Wiseman).  The  five 
Sequences  of  our  Missal  belong  incontestably  to  the  most  glorious 
and  most  sublime  creations  of  the  hymnology  of  the  Church ;  they 
are  variegated  but  equally  fragrant  blossoms  "of  Christian  poetry, 
of  that  poetry,  forsooth,  which  sings  on  earth  the  mysteries  of  heaven 
and  prepares  us  for  the  canticles  of  eternity"  (Gueranger);  each  of 
them  has  its  peculiar  beauties  and  excellencies.^  —  "After  the  Alle- 
luja  the  Sequence  is  sung;  they  are  too  long  to  be  quoted  here,  but 
the  greater  part  of  them  and  especially  those  for  ancient  and  great 
feasts  are  very  lovely  and  Christian  chants.  Would  to  God  that  all 
Christians  had  these  beautiful  Sequences  as  beautiful  and  as  lovely 
in  their  own  languages  as  they  are  in  Latin!"  (Ein  Vergissmein- 
nicht  S.  79.) 

a)  The  Easter  Sequence  Vict hnae  pas chali^  which  in  the  Middle 
Age  found  numerous  imitations,  is  a  dulce  canticitm  dramatis y  a 
sweet  dramatical  chant,  in  the  form  of  a  dialogue,  that  sings  the 
praises  of  the  glorious  Resurrection  of  the  Saviour.  In  the  first 
place,  the  Christians  are  therein  exhorted  to  offer,  out  of  gratitude, 
sacrifices  of  praise  to  our  true  Easter-Lamb,  Jesus  Christ:  why? 
Christ  the  Lamb  of  God  was  immolated  to  purchase  and  redeem  the 
sheep;  Christ  the  Good  Shepherd,  innocence  itself,  laid  down  His 
life  for  His  flock,  that  He  might  reconcile  the  guilty  to  His  Father. 
Death  and  life  struggled  together,  engaged  in  a  marvelous  combat: 
the  Prince  of  Life,  who  had  died,  reigns  in  the  imperishable  life  of 
glory.  Then  Mary  Magdalene  is  appealed  to  as  an  eye-witness  of 
the  Resurrection;  and  she  is  questioned:  Die  nobis ,  Maria,  quid 
vidisti  in  via?  —  "Tell  us,  O  Mary,  what  thou  hast  seen  in  the 
way?"  She  testifies  to  and  bases  her  answer  on  the  Lord's  Resurrec- 
tion: "I  saw  the  tomb  of  the  Living  One  and  the  glory  of  the 
Resuscitated;  as  witnesses  of  this,  I  beheld  the  Angels,  the  napkin 
and  the  linen  cloths."  And  triumphantly  she  adds:  Surrexit 
Christus  spes  mea — "Christ,  my  hope,  is  risen,"  and  she  an- 
nounces to  the  Apostles  that  the  Risen  One  will  go  before  them  into 
Galilee.  Upon  this  assertion  follows  the  joyful  acknowledgment  of 
the  faithful:  Scimus  Christus  surrexisse  a  mortuis  vere — "We 
know  that  Christ  is  truly  risen  from  the  dead."  This  Easter  hymn 
concludes  with  the  fervent  petition,  that  the  King  of  Glory,  who  has 
overcome  the  sting  of  death,  may  have  mercy  on  us  {tu  nobis  victor 
Hex  miserere). 

b)  The  Sequence  for  Whitsunday,  Veni  sancte  Spiritus,  can 
have  come  but  from  a  heart  wholly  inflamed  with  the  fire  of  the 
Holy  Ghost.  It  is  an  incomparable  hymn,  breathing  of  the  sweet- 
ness of  Paradise,  and  regaling  us  with  heaven's  sweet  fragrance. 
Only  the  soul  when  buried  in  dee])  recollection  can  suspect  and  taste 
what  wealth  of  deep  thought  and  affections  this  Pentecost  hymn  con- 
tains, and  that,  too,  in  a  form  remarkable  as  much  for  beauty  as  for 

^     Cf.  Gihr,  Die  Sequcnzen   dcs  rouiisclien   Mcssbuches  dogmatisch  uud  as- 
cetisch  crklart.     Freiburg  1887. 


■hi.    Hie  Intermediate  Chant.  465 

brevity.^  The  entire  hymn  is  an  ardent  and  devout  supplication  to 
the  Holy  Ghost,  in  which,  on  the  one  hand,  His  mysterious,  blissful 
imparting  of  grace  is  depicted  in  a  manner  uncommonly  tender  and 
charmimg,  and,  on  the  other  hand,  also  the  wants  and  indigence  of 
our  earthly  pilgrimage  is  represented  in  a  manner  exceedingly  simple 
and  touching.  The  Holy  Ghost  is  called  by  the  Church:  Digitus 
paternae  dexterae  —  "The  finger  of  God's  right  hand,"  that  is,  the 
Treasurer  and  Dispenser  of  all  the  gifts  and  graces  which  Christ  has 
merited  for  us.  But  He  not  only  donates  to  our  poverty  His  riches, 
but  He  comes  Himself  and  dwells  in  a  sanctified  soul  as  in  His  liv- 
ing temple  :  He  thus  becomes  in  it  "a  fountain  of  water,  springing 
up  into  life  everlasting"  (John  4,  14).  How  beautifully  expressed 
is  the  strong  and  ardent  desire  for  the  joyful  coming  of  the  Holy 
Ghost  into  the  soul,  in  the  four  consecutive  invocations'^:  "  Veni^^ — 
"Come",  O  Holy  Ghost !  And  why  these  supplications  and  sighs, 
why  this  passionate  desire?  Because  the  Holy  Ghost  is  "the  Father 
of  the  poor,  Dispenser  of  gifts,  the  Light  of  hearts;"  because  He  is 
"the  best  Consoler,  the  gracious  Guest,  the  sweet  Refreshment  of 
the  soul;"  because  He  is  "our  Rest  in  labor,  our  Alleviation  in 
heat  and  our  Solace  in  weeping."  —  "O  most  blessed  Light,"  con- 
tinues the  Church  in  her  prayer  to  the  Holy  Ghost,  "fill  the  inmost 
hearts  of  Thy  faithful !  Without  Thy  will  there  is  nothing  in  man, 
nothing  harmless."  And  because  our  wretchedness  is  unspeakably 
great  and  manifold,  the  Church  goes  on  imploring  for  her  children: 
"Wash  what  is  soiled,  water  what  is  parched,  heal  what  is  wounded. 
Bend  wliat  is  stiff,  warm  what  is  cold,  guide  what  is  astray."  As 
at  the  beginning,  she  repeats  at  the  close  with  equal  ardor  and 
earnestness  four  consecutive  times  the  petition:  "Drt"  —  "Give", 
O  Holy  Ghost!     "Give  to  Thy  faithful  confiding  in  Thee  Thy  seven- 


1  Omni  commend atione  superior  est,  turn  ob  miram  ejus  suavitatem  cum  fa- 
cilitate apertissima,  tum  ob  gratam  ejus  brevitatem  cum  ubertate  et  copia  senten- 
tiaruni,  tum  denique  ob  concinnam  ejus  iu  contextu  venustatem,  qua  opposita  inter 
se  aptissimo  nexu  compacta  cernuntur.  Crediderimque  facile,  auctorem  ipsum 
Cquisquis  is  fuerit)  cum  banc  contexuit  orationem,  coelesti  quadam  dulcedine 
fuisse  perfusum  interius,  qua  Spiritu  sancto  auctore  tantam  eructavit  verbis  adeo 
succinctis  suavitatem  (Clichtov.  Elucidat.  eccles.  1.  4). 

2  To  this  Sequence  also  apply  the  beautiful  words,  written  by  Denis  the  Car- 
thusian in  reference  to  the  hymn  Veni  Creator  Spiritus :  Hunc  hymnum  cum  omni 
puritate  et  elevatione  mentis  ad  superdulcissimum  Spiritum  sanctum  cantemus. 
Cumque  nihil  impedit  nos  a  desiderata  plenitudine  susceptiouis  Spiritus  saucti  et 
exuberautia  charismatum  ejus,  nisi  negligentiae  nostrae,  distractiones  corporeae 
et  vitia,  praesertim  sensuales  affectus,  satagamus  haec  omnia  evitare  ac  erubesca- 
mus,  Dominum  ilium  majestatis  immensae,  hospitem  sanctitatis  atque  munditiae 
penitus  infinitae,  iuvitare  ad  visitandum,  ingrediendum  et  iuhabitandum  corda 
nostra  adhuc  imparata  ac  sordida.  Mente  ergo  contrita,  recollecta,  affectuosa  in- 
vocemus,  laudemus,  adoremus  Spiritum  sanctum.  Toto  corde  afficiamur  ad  eum, 
cujus  omnia  attributa,  proprietates  et  uomina  dulcedinem  redolent,  amabilissima 
exstaut  consolatiouemque  largiuutur  (Hymn.  aliq.  veter.  eccles.  Bnarratio). 

29 


466  //.   Liturgical  and  Ascetical  Part. 

fold  gifts.     Give  them  the  merit  of  virtue;  give  a  happy  end,  give 
them  never-ending  joy." 

c)  The  Laitda  Sion,  the  Sequence  for  the  feast  of  Corpus 
Christi,  belongs  to  those  "quasi-inspired  hymns,  in  which  the  Church 
combines  the  precision  of  dogmatic  teaching  with  a  grace  and  sweet- 
ness of  sound  more  like  unto  an  echo  from  heaven  than  the  song  of 
mere  earthly  poetry"  (Faber).  St.  Thomas,  the  Angel  of  the 
Schools,  is  the  author  of  this  hymn  of  praise  to  the  adorable  Sacrifice 
and  Sacrament  of  the  Altar;  he  reveals  therein  the  profound  learning 
of  a  cherub,  as  well  as  the  inflamed  love  of  a  seraph;  with  a  clear- 
ness and  a  penetration  of  thought  only  equalled  by  ardor  of  feeling- 
he  unveils  the  hidden,  unfathomable  riches,  beauties  and  sweetnesses 
of  the  Holy  Eucharist,  which  is  our  heaven  in  this  vale  of  tears  and 
sin.  "One  of  the  most  useful  literary  productions  of  St.  Thomas, 
in  which  the  Church  even  now  takes  great  delight,  is  the  Of^ce  of 
the  Blessed  Sacrament,  which  on  the  occasion  of  the  institution  of 
the  feast  of  Corpus  Christi,  Pope  Urban  IV.  engaged  St.  Thomas 
to  compose.  Not  only  are  the  psalms  and  antiphons,  lessons  and 
responsories  chosen  by  him  replete  with  the  most  beautiful  and  fruit- 
ful references  to  the  mystery  of  the  Altar,  but  also  the  hymns  com- 
posed by  him,  as  the  Pange  lingua^  Sacris  Solemniis,  Verhum  su- 
pernum  and  Laitda  Slon,  are  full  of  fervor  and  devotion  and  pearls 
beyond  price  in  the  hymnal  treasury  of  the  Church.  The  same 
grand  mind,  that  like  the  whale  dived  down  into  the  lowest  depths 
of  the  sea  of  Christian  speculation,  and  like  the  lion  destroyed  with 
fiery  strength  the  errors  against  faith,  soared  like  the  eagle  into  the 
greatest  heights  of  Christian  poetry.  No  element  pertaining  to  the 
Deity  was  foreign  to  him."^  Incomparably  beautiful  and  heartfelt 
are  the  concluding  words,  wherein  the  Church  prays  to  the  Saviour 
as  the  Good  Shepherd  concealed  in  the  Sacrament,  that  He  would 
here  below  guide  the  sheep  purchased  with  His  precious  blood,  pro- 
tect them  and  finally  lead  them  to  the  evergreen  pastures  of  Paradise. 

O  Jesus,  our  Good  Shepherd,  have  mercy  on  us; 
Deign  to  feed  us,  to  protect  us; 
Deign  to  make  us  see  good  things 
In  the  land  of  the  living. 

Thou  who  knowest  and  canst  do  all  things; 
Who  here  feedest  us  mortals. 
Grant  tliat  we  may  be  Thy  guests  in  heaven, 
The  co-heirs  and  companions  of  its  holy  citizens. 

d)  How  touching,  how  affecting  is  the  Stahat  Mater,  this  dole- 
ful lauicutation  on  the  vSorrovvful  Mother  of  (iod!  At  first  the 
Sequence  depicts  the  overwhelming  anguish  and  indescriba])le  com- 
passion (rompassio)  of  the  Virgin  Mother  with  the  bitter  sufferings 
and  death  of  her  Divine  Son;  she  liad  to  become  the  Mother  of 
Sorrows,  because  her  vSon  was  the  Man  of  Sorrows.     She  stood  at 


»     Laurent,  Hagiolog.  Pr.  II,  388. 


■^1.   The  Intermediate  Chant.  467 

the  foot  of  tlie  Cross  wholly  plunged  in  grief  {dolorosa)  and  bathed 
in  tears  (lacrymosa) ^  while  her  Son  was  shedding  all  His  blood  on 
the  Cross;  —  but  she  stood  there  as  the  valiant  woman  and  as  the 
Queen  of  Martyrs  (stahat).  "Who,  unmoved,  can  behold  her  be- 
wailing her  Son?"  —  Therefore,  the  loving  soul  implores  the  Sor- 
rowful Mother,  that  she  would  permit  us  to  realize  and  share  her 
grief.  "Holy  Mother,  grant  that  the  wounds  of  the  Crucified  may 
be  deeply  impressed  in  my  heart."  —  "Grant  that  I  may  be  wounded 
bv  His  wounds,  that  I  mav  be  inebriated  with  His  Cross  and  with 
the  blood  of  thy  Son."  —  Finally,  there  follows  a  supplication  to 
Christ  for  the  full  fruit  of  His  redeeming  sufferings:  "When  my 
body  shall  die,  then  grant  that  the  glory  of  Paradise  be  given  to 
my  soul  !"^ 

e)  The  grandest,  the  most  magnificent  hymn  of  the  Church  is 
the  chant  for  the  funeral  rites,  the  world-renowned  and  never  suf- 
ficiently admired  Dies  irae.  "Remarkable  for  majesty,  sublimity 
and  affective  power  in  language  of  the  most  childlike  simplicity  and 
expressiveness  through  its  realistic  illustration  and  great  poetical 
value,  its  words  fall  upon  the  soul  as  claps  of  thunder.  Very  ap- 
propriate to  its  contents  is  also  the  choice  of  the  three-versed  stanza, 
with  the  touching  pause  in  its  movement."  (Liift..)  As  to  contents 
and  form  this  hymn  is  a  perfect  work  of  art;  the  judgment  of  all 
connoisseurs  designates  it  as  the  most  sublime  composition  that 
human  genius  ever  produced  in  this  style  of  poetry."^  The  terrors  of 
the  general  judgment,  before  which  all  the  vain  pride  of  this  world 
shall  sink  into  dust  and  ashes,  are  depicted  in  this  chant  for  the  dead 
in  lines  of  such  dread  sublimity  and  grand  simplicity,  that  the  soul 
spontaneously  imagines  herself  removed  to  the  gates  of  eternity,  and 
already  beforehand  feels  penetrated  with  the  woes  and  dread  of  that 
day  of  tribulation  and  anguish,  of  lamentation  and  misery.  "What 
trembling,  what  trepidation  shall   there  be,    when  the  Omniscient 


^  The  Stabat  mater  dolorosa  is  outwardly  simple  in  form  and  versification  : 
and  this,  indeed,  is  precisely  the  mark  of  true  poetry,  which  with  little  outward 
show,  almost  unadorned,  attains  the  highest  object,  and  understands  how  to  place 
in  the  most  simple  form  the  richest  contents.  If  we  abstract  from  its  form  in  order 
to  briefly  grasp  the  contents  of  the  beautiful  Sequence,  we  observe  that  they  also 
are  very  simply  arranged.  The  first,  second  and  fourth  stanzas  in  a  few  words  un- 
fold the  historical  event  which  took  place  beneath  the  Cross,  according  to  St.  John 
(19,  25)  and  St.  Luke  (23,  35).  The  remaining  stanzas,  on  the  contrary,  contain 
reflections,  affections,  petitions  and  resolutions,  that  the  passion  and  death  of 
Christ  may,  in  view  of  the  sorrows  of  His  holy  Mother,  not  be  devoid  of  fruit  for  us, 
but  may  impart  to  us  vigor  in  life,  comfort  in  suffering,  and  in  the  end  be  to  us  the 
source  of  bliss.  ,  .  Happily  and  beautifully  does  the  form  bear  out  the  context  in 
this  poem.  The  solemn,  sonorous  beginning  places  us  at  once  in  the  mournfulness 
of  the  occasion.  How  resigned  is  the  language  in  the  resolutions,  how  gentle  in 
the  petitions,  how  melodious  when  announcing  in  advance  the  happiness  of  Para- 
dise, in  the  last  stanza  in  which  the  soul  longs  for  heaven!"  (Kroll,  Kanzel- 
reden  II,  870  etc.) 

2     Cf.  Oswald,  Eschatologie,  3.  Abschn.,  3.  Hauptst.,  No.  6. 


468  //.   Liturgical  and  Ascetical  Part. 

Judge  shall  appear,  about  to  judge  all  tliiugs  most  rigorously!  Wlieu 
the  Judge  shall  take  His  seat,  all  that  is  hiddeu,  shall  be  revealed, 
and  no  crime  shall  be  left  unpunished.  The  trumpet  will  sound  its 
wonderhil  blast  throughout  the  graves  of  earth,  and  shall  compel  all 
mankind  before  the  throne  of  the  Judge.  Death  and  nature  will 
stand  aghast,  when  the  creature  shall  arise  to  answer  its  Judge."  — 
The  contemplation  of  so  terrifying  a  spectacle  draws  from  sinful  man 
in  alarm  the  exclamation:  "What  shall  I,  poor  wretch,  be  pleading? 
Who  for  me  be  interceding,  When  the  just  are  mercy  needing  ?" 
There  is  nothing  left  for  him  to  do  than  to  have  recourse  to  the  mercy 
of  the  "King  of  dreadful  majesty."  This  is  done  in  the  following 
heartfelt,  humble,  childlike  and  trustful  appeal  for  grace  and  favor: 
"Think,  kind  Jesus,  my  salvation  Caused  Thy  wondrous  Incarnation 
—  Leave  me  not  to  reprobation.  Faint  and  weary  Thou  has  sought 
me.  On  the  Cross  of  suffering  bought  me;  Shall  such  grace  in  vain 
be  brought  me  ?  Righteous  Judge  of  Retribution,  Grant  Thy  gift 
of  absolution  Ere  that  Reck'ning  Day's  conclusion."  The  conclud- 
ing petition  is  for  all  the  faithful  departed:  "O  good  Lord  Jesus, 
give  rest  unto  them." 

The  insertion  in  their  respective  Masses  of  the  last  two  Se- 
quences (Stahat  Hater  and  Dies  irae)  belongs  to  a  later  period  and, 
strictly  considered,  is  to  be  regarded  as  a  departure  from  the  general 
rule;  for  from  the  beginning.  Sequences,  were  throughout  festive  and 
joyful  chants  which  followed  the  AUeluja  and  replaced  the  sounds  of 
jubilant  praise  without  text.  The  Dies  irae  always  follows  the 
Tract,  wdiile  the  Stahat  Mater  is  either  appended  to  the  Tract  or  to 
the  Alleluja  Canticle.  To  both  Sequences  are  the  words  of  Wiseman 
applicable:  "Even  when  the  Church  mourns,  she  must  have  her 
song  —  attuned  in  a  deeper  key,  but  still  enli veiling  sorrow  itself 
with  hope."  Singing  always  introduces  a  cheerful,  enlivening  and 
refreshing  element  into  the  divine  service,  even  though  the  service 
bears  the  grave  character  of  a  holy  grief. ^ 

If  we  compare  the  varied  form  and  composition  of  the  chant 
intervening  between  the  Epistle  and  Gospel,  we  cannot  but  admire 
with  what  refined  delicacy  the  Church  understands  how  to  indicate 
and  set  forth  the  manifold  dispositions  and  shades  of  the  soul's  in- 
terior life,  from  the  most  profound  sorrow  to  the  height  of  joy  —  as 
is  evident  from  the  contents  as  well  as  from  the  form  and  melody  of 
the  pieces  of  chant  chosen  by  her.     And  thus  the  soul  becomes  ever 


1  Defunctorum  Missae  et  neuiiiate  ct  ipso  Alleluja  carent,  et  nihilominus 
Sequentia  quadani,  quae  simul  maeroris  et  aliqualisgaudii  argumentum  est,  easdem 
condecorat  Ecclesia  in  symbolum  consolationis,  quam  defunctorum  animae  inter 
purgatorii  gemitus  lial)ent  super  securitate  de  sua  aeterna  beatitudine,  praxis  in- 
star,  quam  servat  ICcclesia  in  Sabhato  sancto,  in  quo  tractum  unit  cum  Alleluja,  ut 
semiplenam  laetitiam  ostendat  ac  pascliale  gaudium  in  spe  i)roxima.  Quae  Se- 
quentia etiam  alia  liabet  commoda,  majus  scilicet  defunctorum  suffragium  et  com- 
miserationem  ac  nostram  adnionitionem  super  novissimis  (Cavalieri  III,  c.  10,  n.6). 


Jt2.   The  Gospel.  469 

more  worthily  prepared  and  disposed  to  receive  the  word  of  God, 
now  about  to  be  announced  in  the  Gospel.^ 

42.     The  Gospel. 

The  second  Scriptural  reading  during  Holy  Mass  is  called  the 
Gospel.  It  constitutes,  especially  when  solemnly  sung  at  High 
Mass,  the  brightest  portion  and  the  pinnacle  of  the  first  part  of  the 
Mass.  The  word  Gospel  is  here  employed  in  the  strictest  sense,  and 
according  to  this  interpretation  it  designates  a  perico]De  (Trepi/coTr^), 
that  is,  a  part  or  fragment,  selected  from  what  is  known  as  the  four 
Gospels  for  appropriate  liturgical  purposes.  —  In  the  New  Testament, 
as  a  rule,  it  has  a  far  more  comprehensive  and  detailed  meaning. 
Evangeliinn  (evayy^Xiov)  signifies  the  same  as  good,  joyful  tidings. 
Joyful  tidings  in  its  sublimest  sense  is  the  entire  revelation  of  God 
in  and  through  Christ;  it  is  the  fulness  of  all  truth  and  grace,  which 
Christ  brought  into  the  world.  These  joyful  tidings  of  salvation 
and  peace  resounded  first  from  the  mouth  of  angels  to  the  devout 
shepherds  of  Bethlehem:  "Behold,  I  bring  you  good  tidings  (evcin- 
gelizo)  of  great  joy,  that  shall  be  to  all  the  people;  for  this  day  is 
born  to  you  a  Saviour,  who  is  Christ  the  Lord,  in  the  city  of  David" 
(Luke  2,  11).  Our  Saviour  Himself  testifies,  that  the  Holy  Ghost 
anointed  and  sent  Him  to  announce  good  tidings  to  the  poor  (evan- 
gelizare pauperibus)^  to  heal  the  contrite  of  heart,  to  preach  deliver- 
ance to  the  captives,  and  give  sight  to  the  blind  (Luke  4,  18). 
Justly,  therefore,  is  the  work  of  redemption  called  the  Gospel,  that 
is,  good  and  joyful  tidings.^  For  is  it  not  a  joy  to  be  delivered  from 
the  bondage  of  sin  and  Satan,  to  have  been  rescued  from  the  depth 
of  miser^^,  the  abyss  of  endless  torment  and  insupportable  darkness? 
Is  it  not  an  ecstatic  joy  to  be  blessed  wuth  the  fulness  of  peace,  with 
the  abundance  of  grace  and  glory  by  the  Father  of  mercies  and  the 
God  of  all  consolation  (2  Cor.  1,3),  who  in  giving  us  His  Son  has 
given  us  all  things?  Is  it  not  an  unspeakably  joyful  announcement, 
that  God  Himself  descended  from  His  own  happiness  to  our  wretch- 
edness in  human  form,  to  redeem  us,  and  that  from  on  high  He 
visited  us,  to  enlighten  all  that  sat  in  darkness  and  in  the  shadow  of 


1  Ideo  non  ab  apostolica  vel  evangelica  lectione,  quod  majus  esse  constat, 
Missa  inchoatur,  sed  potius  canendo  et  psallendo,  quatenus  dulcedo  suavitatis  corda 
audientium  prius  demulceat,  et  sic  post  modulationem  suavis  cantilenae  in  spiri- 
tualibus  rebus  populus  per  compunctionem  mentis  inteutus,  salutifera  Evangelii 
verba  ardenti  affectu  suscipiat  (Pseudo-i\lcuin.  De  divin  offic.  c.  40).  —  The  Alleluja 
chant  denotes  the  joy  of  the  heart  in  view  of  the  glad  tidings  of  the  Gospel.  Alle- 
luja ante  lectionem  evangelicam  a  cantore  interponitur,  ut  laudetur  ab  omnibus, 
cujus  gratia  salvantur  omnes,  quasi  dicat.  Quia  verba  Evangelii  salutem  conferen- 
tia  mox  audituri  estis,  laudate  Dominurny  cujus  beneficio  hanc  gratiam  percipere 
meruistis  (1.  c). 

2  Lex  nova  est  perfecte  et  simpliciter  evangelijim,  i.  e.  bona  annuntiatio, 
quia  annuntiat  maxima  bona,  scil.  coelestia,  spiritualia  et  aeterna  (S.  Thorn,  in  ep. 
ad  Galat.  c.  1,  lect.  2). 


470  //.  Liturgical  and  Ascetical  Part. 

death?  Is  there  an  event  more  joyful  than  that  the  King  of  Heaven 
was  born  of  a  virgin,  in  order  to  recall  lost  man  to  the  celestial  king- 
dom? Since  the  grace  and  the  benignity  of  God  have  appeared  to 
all  men,  it  behooveth  them  all  to  be  glad  and  to  rejoice  in  God  their 
Saviour.  — Yes,  happy  are  we  to  wdiom  salvation  has  appeared,  and 
to  whom  God  has  given  the  greatest  and  the  most  precious  promises, 
which  the  saints  from  the  Old  Dispensation  could  salute  only  from 
a  distance!  The  redemjDtion  which  Christ  accomplished  shed  im- 
measurable blessings  upon  the  earth;  for  the  poor  human  race  it 
became  an  endless  source  of  unutterable  joy  and  of  superhuman 
consolation. 

How  precious,  therefore,  must  the  holy  Gospels  be  to  us,  in 
which  are  recorded  by  God's  own  hand  the  wonderful  deeds  and 
mysteries  of  redemption !  The  words  of  the  Gospel  are  words  of 
eternal  wisdom,  of  the  Word  creating  and  redeeming  the  world,  who, 
as  He  contained  within  Himself  and  revealed  the  fulness  of  the  Deity 
even  in  the  form  of  a  slave,  so  also  in  the  simplicity  of  human  lan- 
guage and  human  actions,  in  parables  intelligible  to  children,  but 
also  publicly  and  without  figures,  has  taught  the  plenitude  of  divine 
truth  and  science;  and,  as  in  the  beginning  He  called  into  ex- 
istence the  whole  natural  world,  so  He  likewise  gave  being  to  the 
whole  supernatural  world  of  Christianity  until  its  consummation  in 
eternity  through  short  and  simple  words,  but  words  full  of  infinite 
meaning  and  creative  power,  and  presen-es  it  continually,  and  in 
this  sense  also  supports  all  things  by  the  word  of  His  power. 

The  value  of  the  Gospels  consists  principally  in  the  fact  that 
they  give  us  so  perfect,  so  plain  and  so  living  a  picture  of  the  person, 
of  the  conversation  and  actions,  of  the  life  and  passion  of  our  Divine 
Saviour,  by  the  description  of  chosen  eye-witnesses,  and  what  is  in- 
finitely more  significant,  through  the  inspiration  of  the  Holy  Ghost, 
in  such  wise  as  no  oral  tradition  would  be  able  to  do.^  Grace 
flowed  from  the  lips  of  Jesus,  and  a  divine  beauty  transfigured  His 
countenance;  now  in  the  Gospel  we  continue  to  hear  ^'the  sweetness 
of  His  words" '^  and  to  look  at  His  face  full  of  heavenly  benignity 
and  majesty.  To  recognize  the  picture  of  the  Saviour  in  the  fulness 
of  its  beauty  and  glory  and  to  keep  it,  the  heart  lovingly  requires, 
indeed,  a  special  light  of  grace  and  an  exquisite  purity  of  soul.  For 
*'God  who  commanded  the  light  to  shine  out  of  darkness,  hath  Him- 
self shone  in  our  hearts,  to  give  the  light  of  the  knowledge  of  the 
glory  of  God,  in  the  face  of  Clirist  Jesus'^  (2  Cor.  4,  6). 

The  readings  from  the  Gospel  at  Mass  serve  not  merely  for  in- 
struction and  edification,  but  are  at  the  same  time  a  liturgical  action 
by  which  religious  veneration  and  homage  are  paid  to  the  word  and 
truth  of  God  —  hence  to  God  Himself,  who  is  present  in  His  word, 
so  to  speak,  as  our  teacher.     This  explains  the  splendid  wreath  of 

1  Heinrich,  Dogmat.  Theol.  I,  772.  734. 

2  Os  Christi  Evangeliiini  est.    In  coelo  sedet,  sed  in  terra  loqui  non  cessat 
(S.  Aug.  Sermo  85,  n.  1). 


Jt2.    The  Gospel 


471 


customs,  full  of  meaning,  wherewith  the  reading  of  the  Gospel  es- 
pecially at  the  solemn  celebration  of  Mass  is  surrounded  and  dis- 
tinguished. Next  to  the  Bodv  and  Blood  of  the  Lord  in  the  ]\Iost 
Holy  Sacrament  and  the  grace  of  the  Holy  Ghost,  the  Church 
esteems  nothing  so  sublime  and  so  holy  as  the  word  of  God  in  the 
holy  Gospel.  To  the  Gospel  are  paid  the  honors  of  a  divine  service: 
when  it  is  solemnly  chanted,  it  is  enveloped  with  the  splendor  of 
liorhts  and  the  fraorance  of  incense. 

I.     Liturgical  Frepamtion  for  Announcing  the  Gospel. 

To  announce  the  words  of  eternal  life  at  the  Holy  Sacrifice,  is 
an  exalted  and  sublime  office  (praedicare,  praeconare^  K-qp^xraeiv ) .  The 
solemn  reading  of  the  Gospel  at  divine  service,  therefore,  belongs 
since  the  fourth  century  to  the  deacon,  or  to  the  priest,  but  both 
must  specially  prepare  themselves  that  they  may  be  worthy  to  lend, 
as  it  were,  their  heart  and  mouth  to  the  Lord  for  the  announcement 
of  His  heavenly  truth.  ''Praised  be  the  Lord  forever,  that  He  does 
not  disdain  to  make  something  so  insignificant  an  instrument  for 
something  so  sublime,  and  —  although  He  is  God  —  to  speak  by 
means  of  a  tongue  of  flesh,  and  to  raise  up  man  to  be  an  instrument 
of  the  divine  voice  and  an  interpreter  of  the  Holy  Ghost.  "^  Suitable 
preparation  for  announcing  the  divine  word  consists  in  a  perfect 
purification  and  sanctification  of  heart  and  mouth.  Indeed,  the  soul 
should  not  only  be  free  from  all  sin,  from  all  base,  earthly  and  selfish 
motives,  but  should,  moreover,  be  sanctified  by  blessing  from  above. 
To  this  effect  two  prayers  are  now  recited  —  the  one  for  purification, 
the  other  for  the  bestowal  of  the  blessing.  The  priest  stands  in  the 
middle  of  the  altar,  raising  his  eyes  aloft,  as  if  "to  the  mountain 
whence  assistance  comes,"  he  soon  lowers  them  again;  with  body 
profoundly  inclined  and  w^ith  hands  joined,  but  without  resting  them 
on  the  altar,  he  prays: 


Munda  cor  meum  ac  labia  mea, 
omnipotens  Deus,  qui  labia 
Isaiae  Prophetae  calculo  mun- 
dasti  ignito:  ita  me  tua  grata 
miseratione  dignare,  ut  sanctum 
Evangelium  tuum  digue  valeam 
nuntiare.  Per  Christum  Domi- 
num  nostrum.     Amen. 

Jube,  Domine,  benedicere! 

Dominus  sit  in  corde  meo,  et 
in  labiis  meis,  ut  digne  et  com- 
petenter  annuntiem  Evangelium 
suum.     Amen. 


Cleanse  my  heart  and  my  lips, 
O  Almighty  God,  who  didst 
cleanse  the  lips  of  the  Prophet 
Isaias  with  a  burning  coal : 
vouchsafe  so  to  cleanse  me  by 
Thy  gracious  mercy,  that  I  may 
be  able  w^orthily  to  proclaim  Thy 
holy  Gospel.  Through  Christ 
our  Lord.     Amen. 

Give  me  Thy  blessing,  O  Lord  I 

The  Lord  be  in  my  heart  and 

on  my  lips,  that  I  may  worthily 

and  in  a  becoming  manner  an- 

noufice  His  holy  Gospel.    Amen. 


1     Schermer,  Die  Werke  des  ehrw.  Juan  de  Avila  I,  117. 


472  //.     Liturgical  and  Ascetlcal  Part. 

First  comes  the  petition  for  interior  purification  (Mimda  cor 
meum).  A  thought  of  frequent  occurrence  with  the  Fathers  is,  that 
the  soul  should  receive  the  word  and  truth  of  God  with  a  purity 
similar  to  that  of  the  Blessed  Eucharist.  Only  in  a  clear  fountain  is 
the  image  of  the  sun  reflected:  in  like  manner,  it  is  only  in  a  per- 
fectly pure  heart  that  the  light  of  heavenly  truth  can  be  reflected 
fully  and  unobscured.  Wisdom  enters  not  into  an  unclean  soul  nor 
does  it  dwell  in  a  body  subject  to  sin.^  How  difficult  it  is  to  walk 
undefiled  on  the  dusty  path  of  this  earthly  life  !  The  heart  is  not 
only  sullied  by  sin  —  but  its  purity  is  likewise  dimmed  and  lessened 
by  passion,  distraction,  earthly  inclinations  and  worldly  attachments. 
Hence  the  humble  petition  of  the  priest,  that  the  Lord  would  purify 
anew  his  heart;  for  only  a  stainless  heart  is  a  vessel  worthy  of  divine 
truth  and  wisdom.  This  purity  of  the  inner  man  is  the  first  and 
principal  requisite;  but  this  is  not  all  —  the  lips  also  which  pro- 
nounce words  so  holy  must  be  pure  (Munda  .  .  .  labia  mea).  *^For 
the  lips  of  the  priest  shall  keep  knowledge,  and  they  shall  seek  the 
law  at  his  mouth;  because  he  is  the  Angel  of  the  Lord  of  hosts" 
(Mai.  2,7).  The  mouth  of  the  priest  is  consecrated  for  heavenly 
mysteries,  hence  no  profane  sound  should  proceed  therefrom.  But 
with  what  ease  and  levity  does  not  the  talkative  tongue  sin,  if  we 
endeavor  not  with  all  our  might  to  master  it.  Incalculable  is  the 
multitude  of  the  sins  of  the  tongue.  Hence  the  priest  is  fully  aw^are 
of  how  necessary  it  is,  that  his  lips  be  purified  anew  from  all  stains 
of  idle,  worldly  and  sinful  talk.  For  interior  and  exterior,  that  is, 
for  a  general,  perfect  cleansing  the  priest  prays  before  he  sets  about 
announcing  God's  word.  —  This  petition  has  its  foundation  and 
development  in  a  symbolical  reference  to  a  mysterious  event  in  the 
life  of  the  Prophet  Isaias.^  He  relates  his  call,  consecration  and 
mission  to  exercise  the  office  of  a  prophet.  In  a  marvellous  vision 
he  beheld  the  glory  of  the  God  of  hosts  and  heard  the  canticle  of 
the  angels  in  His  praise;  filled  with  holy  awe,  he  acknowledged  and 
confessed  his  sinfulness  and  unworthiness.  Then  a  seraph  took  from 
the  heavenly  altar  of  incense  a  live  coal,  touched  therewith  the  lips 
of  the  Prophet,  burning  away  all  its  defilement,  saying  these  words: 
"Behold!  this  hath  touched  thy  lips,  and  thy  iniquities  shall  be  taken 
away,  and  thy  sin  shall  be  cleansed."  Then  only  did  Isaias  say: 
"Lo,  here  am  I,  send  me!"  —  The  live  coal  in  the  Prophet's  vision 
is  a  symbol  of  grace  and  of  its  efficacy.  Grace  is  like  unto  a  spirit- 
ual fire  which  so  consumes  and  destroys  all  earthly  dross  in  the  soul, 
that  it  becomes  more  brilliant  and  radiant  than  the  finest  gold  and 
silver.  The  fire  of  the  grace  of  the  Holy  Ghost  not  only  purifies  the 
heart,  but  also  enlightens  the  mind  with  exalted  wisdom  and  inflames 
the  soul  with  heavenly  love. 


»     Wisdom  1,  4. 
2    Isa.  6,  5  etc. 


A2.   The  Gosinl.  473 

**Give  me  Tliy  blessing,  O  Lord!"  ^  This  blessing  asked  for  is 
twofold:  that  the  Lord  would  be  in  the  purified  heart  as  well  as  on 
the  i^urified  lips  of  the  priest.  If  the  Lord  be  in  the  heart  of  the 
priest,  then  will  he  worthily  {(llgne)  announce  the  tidings  of  salva- 
tion, that  is,  wuth  uninterrupted  recollection  and  attention,  with  a 
holy  joy  and  zeal,  with  profound  humility  and  reverence.  If  the 
Lord  be  on  his  lips,  then  will  the  priest  announce  the  Gospel  com- 
petently {competenter) ^  that  is,  in  a  proper  manner,  clearly  and  dis- 
tinctly, with  power  and  energy,  so  that  all  may  be  edified.^  Prepared 
after  this  manner,  the  priest  is  a  pure  channel  which  receives  within 
itself  the  salutary  waters  of  the  Gospel  in  a  clear  state  from  the 
fountain-source  of  the  Holy  Ghost,  and  then  conveys  them  into  the 
hearts  of  the  faithful. 

2.     JDelivery  of  the  Gospel. 

After  the  above  preparatory  prayers  the  priest  goes  from  the 
middle  to  the  right  of  the  altar,  where  the  Missal  must  be  placed  in 
a  manner  differing  from  that  in  wdiich  it  was  at  the  reading  of  the 
Epistle.  The  back  of  the  book  must  not  be  parallel  with  the  back 
of  the  altar,  but  it  is  to  be  turned  diagonally  towards  the  corner 
(cornu)  of  the  altar,  so  that  the  priest,  when  reading  the  Gospel,  is 
half  turned  toward  the  people  (semwersus)  and  looks  northward. 
In  this  position  the  priest  reads  or  sings  the  Gospel ;  of  which  the 
beginning,  middle  and  conclusion  are  now  to  be  considered. 

a)  The  opening  formula  comprises  the  mutual  salutation  and 
the  announcement  of  the  Gospel  to  be  read. 

What  graces  do  priest  and  people  mutually  wish  each  other  in 
this  place  by  the  well  known  salutation  Dominus  vohiscum — Et  cum 
spiritu  tuo  f  Here  there  is  question  that  the  word  of  God  be  cor- 
rectly understood,  that  it  be  embraced  with  faith  and  faithfully  fol- 
lowed.    For  the  Lord  says  by  the  prophet:   "As  the  rain  and  snow 

1  Jube,  Domine,  benedicere,  that  is:  "Be  pleased  to  bless,  O  Lord."  Jubere 
in  this  formula,  much  used  in  the  liturgy,  in  order  to  express  the  petition  with 
more  humble  modesty  and  reverence,  has  the  signification  of  velle  or  dignari  = 
deign.  The  deacon  says  :  Jube  Domiie  benedicere,  because  he  does  not  ask  the 
blessing  immediately  from  God,  the  Absolute  Master  (Dominus),  but  from  the  priest 
(Domnus).  The  name  Dominus  was  given  to  God  the  Lord  alone,  while  the  ab- 
breviated word  Domnus  was  a  distinguished  title  bestowed  upon  personages  high 
in  authority.  In  the  Litany  of  the  Saints  the  Pope  is  called  Doumus  Apostolicus. 
From  Domnus  originated  the  form  Dom  and  Don.  Also  among  the  Greeks  there 
is  a  difference  between  Ki^ptos  (=  Dominus,  Deus)  and  Ki^pts  (=  domnus).  (Cf. 
Bona,  De  Psalm,  divin.  c.  16,  §  14,  n.  5.)  —  Sacerdos  ad  altare  ratione  excellentissimi 
ministerii,  quod  exercet,  aptus  non  videtur  aliuni  quam  Deum  in  superiorem  agnos- 
cere,  et  ideo  sicut  ratione  pontificiae  dignitatis  Papae  et  episcopalis  Episcopo,  dum 
ad  Matutinum  in  choro  lectionem  legunt,  datum  est  dicere  Jube  Domine  et  non 
Dornne,  ita  idipsum  datum  est  sacerdoti  celebraiiti  (Cavalieri  II,  c.  34). 

2  Monendi  sunt  sacerdotes,  ut  internae  devotioni  etiam  externam  conjungant, 
ita  ut  majori  pausa  et  distiuctioue,  quam  alia,  quae  clara  voce  dicunter,  Evangelium 
pronuntient,  quia  est  verbum  Verbi  et  sapientia  iucarnatae  Sapientiae.  Et  quidem 
praemissis  tot  diligentiis  et  petita  attentioue  populi  valde  indecens  esset,  sauctissi- 
ma  verba  praecipitare  (Ouarti,  Comm.  in  Rubr.  Miss.  p.  2,  tit.  6,  n.  2). 


474  //.  Liturgical  and  Ascetical  Part. 

come  down  from  heaven,  and  return  no  more  thither,  but  soak  the 
earth,  and  water  it,  and  make  it  to  spring,  and  give  seed  to  the 
sower,  and  bread  to  the  eater:  so  shall  My  word  be  which  shall  go 
forth  from  Mv  mouth:  it  shall  not  return  to  ]\Ie  void,  but  it  shall  do 
wdiatsoever  I  please,  and  shall  prosper  in  the  things  for  which  I  sent 
it"  (Isa.  55,  lo — it).  It  does  not  suffice  that  the  sound  of  the 
word  penetrates  our  ears;  but  still  more  necessary  is  it  that  the  Spirit 
of  Truth  together  with  His  unction  and  heavenly  light  of  grace 
should  teach  us  interiorly,  in  order  that  we  may  be  able  to  understand 
and  to  love  the  wonderful  sublimity  and  depth  as  well  as  the  un- 
fathomable riches  of  the  Gospel.  Furthermore,  it  is  for  the  Spirit 
of  God,  with  His  mysterious  power,  to  move  and  attract  us,  that  we 
may  unreservedly  subject  and  abandon  ourselves  to  the  divine  word 
in  thought,  in  will  and  in  deed.  A  lively,  clear  and  ardent  faith  is 
a  precious  gift  which  God  bestows  upon  us,  and,  at  the  same  time, 
a  virtue  which  we  must  acquire  and  increase.  By  the  mutual  salu- 
tation, therefore,  priest  and  people  implore  for  each  other  the  grace 
of  the  Lord,  that  is,  light  and  love  to  embrace  and  to  obey  the  divine 
truths  with  a  cheerful  faith. ^  ]\Iay  this  wish  of  a  blessing  be  ever 
fulfilled  in  us  and  at  the  same  time  excite  within  us  a  relish,  an 
ardent  desire  for  the  heavenly  bread  of  the  divine  word  —  the  purest, 
the  most  wholesome  and  strengthening  nourishment  of  the  soul ! 

The  Gospel  extract  to  be  read  is  announced  in  simple  words. 
If  the  pericope  begins  with  the  first  words  of  one  of  the  four  Gospels, 
which  is  rarely  the  case,  the  heading  is,  for  instance:  Initium  sancti 
IJvangelii  secundum  Mattliaeiim  =  "The  beginning  of  the  Holy 
Gospel  according  to  St.  Matthew"  (for  example,  on  the  festival  of 
the  Nativity  of  the  Blessed  Virgin  IMary).^  If  the  extract  to  be  read 
is  taken  from  the  context  that  follows  the  beginning  of  the  Gospel, 
which  as  a  rule  is  the  case,  then  the  announcement  runs  thus: 
Sequentia''^  sancti  Evangelii  secundum  Mattliaeum  .  .  .  =  "Con- 
tinuation of  the  Holy  Gospel,  according  to  St.  Matthew  ..."  The 
acolyte  thereupon  answers  in  the  name  of  the  people:  Gloria  tihij 
Domine!  —  "Glory  be  to  Thee,  O  Lord!"     When  the  good  tidings 

1  Doctriiia  sine  arljuvante  gratia,  quamvis  infundatur  auribus,  ad  cor  ininquam 
descendit:  foris  quidem  perstrepit,  sed  interius  nil  proficit.  Tunc  autem  Dei  sermo 
infusus  auribus  ad  cordis  intima  pervenit,  quando  Dei  gratia  mentem  interius  ut 
intelligat  tangit.  Sicut  enim  quosdam  flamma  caritatis  suae  Deus  illuminat,  ut 
vitaliter  sapiant,  ita  quosdam  frigidos  torpentesque  deserit,  ut  sine  sensu  persistant 
(S.  Isidor.  Hispal.  Sentent.  1.  3,  c.  10,  n.  1—2). 

2  The  headings  of  the  Gospels  are  very  ancient,  but  they  are  of  ecclesiastical 
origin.  They  appropriately  express  that  one  and  the  same  Gospel  of  Jesus  Christ 
was  written  under  the  inspiration  of  the  Holy  Ghost  by  the  Evangelists  in  a  four- 
fold manner.  This  is  comprised  in  the  little  word  secundum  =  according.  — 
Evangelistae,  quum  sint  quatuor,  non  tam  quatuor  Evangelia,  quam  unuin  quatuor 
(Quartetto)  varietate  pulcherrima  consonum  ediderunt  (Beda  Vencr.  Prooem. 
in   Luc). 

3  Vox  Sequentia  non  singularis  est  numeri,  sed  pluralis,  significatque  ea^ 
quae  sequuntur  in  textu  Evangelistae  (Guyet.  Heortolog.  1.  3,  c.  27,  q.  2). 


A2.    The  Gospel.  475 

are  announced  —  how  can  we  then  do  otherwise  than  break  forth  in 
words  of  praise  to  our  Lord  ?  He  has  revealed  Himself  to  us  in  an 
altogether  incomparable  manner,  preferring  us  to  millions  who  still 
remain  in  darkness.^ 

At  the  above  words  the  priest  with  his  thumb  imprints  a  cross 
on  the  first  words  of  the  Gospel  extract,  then  on  his  forehead,  mouth 
and  breast.  The  Sign  of  the  Cross  made  on  the  book'^  is  to  express 
that  the  whole  Gospel,  the  whole  doctrine  and  the  whole  work  of 
salvation  is  comprised  and  contained  in  the  one  mystery  of  the  Cross, 
that  is,  in  the  bloody  sacrificial  death  of  the  God-Man,  undergone 
for  the  redemption  of  the  world.  Hence  St.  Paul  calls  the  Gospel 
simply  "the  word  of  the  Cross,"  and  although  he  had  been  taken 
up  and  ravished  to  the  third  heaven,  where  he  saw  and  heard  things 
not  given  to  man  to  utter,  yet  he  wished  to  know  and  to  preach 
nothing  else  than  Jesus  Christ  and  Him  crucified:  his  only  glory  he 
sought  in  the  Cross  of  Christ,  in  which  is  our  salvation,  our  life  and 
our  resurrection.  The  mystery  of  the  Cross  which  is  to  the  world 
a  scandal  and  a  folly,  but  to  us  the  power  and  wisdom  of  God,  in- 
cludes in  itself  all  other  mysteries  of  Christianity,  of  the  Christian 
faith  and  life.  The  Cross  shows  forth  the  love,  wisdom  and  provi- 
dence of  God,  who  through  the  Cross  offers  to  us  again  the  friend- 
ship and  heirship  of  God,  imparts  strength  in  all  tribulations  and 
assaults.  The  Cross  teaches  all  Christian  virtues:  renunciation  of 
the  world  and  of  self,  humility,  obedience,  faith,  patience,  hope, 
love  of  God  and  of  our  neighbor.  The  Cross  with  which  the  Gospel 
in  the  Missal  is  signed,  is  intended  to  remind  us  of  all  this.  —  On 
their  forehead,  mouth  and  breast^  the  priest  and  the  faithful  make 
the  Sign  of  the  Cross,  in  order  to  express  by  a  beautiful  symbolism, 
that  they  wish  to  bear  and  preserve  the  doctrine  of  the  Cross  and  of 
the  Crucified  in  their  mind,  on  their  lips  and  in  their  heart,  and  that 

^  Respondet  populus :  Gloria  tihi,  Domine.  In  Evangelic  agitur  de  gloria 
Dei  et  nostra,  scil.  quod  diabolum  vicit  et  victor  ad  gloriam  Dei  Patris  ascendit ; 
quod  nos  redemit  et  nobis  niajora  promisit.  Audientes  igitur  Evangelii  mentionem, 
nos  ad  Orientem  vertinius  et  exclanaamus  in  laudem  Creatoris:  Gloria  tibiy  Doniiyie 
—  quasi  dicamus:  Quod  in  Evangelio  praedicatur,  et  nos  credinius  et  speramus, 
nobis  proficiat;  nobis  eveniat,  sine  fine  permaneat.  Et  exinde:  Non  nobis,  Domine, 
non  nobis,  sed  nomini  tuo  inest  et  inerit  gloria,  et  ita  populus  glorificat  Deuni  qui 
misit  nobis  verbum  salutis  et  fecit  redemptionem  plebis  suae,  juxta  quod  in  act. 
Apost.  (11,  18)  dicitur  :  Et  glorificaverunt  Deuni  (Sicard.  Mitral.  1.  3,  c.  4). 

2  This  is  not  a  benedictio  libri,  but  merely  a  symbolical  signatio  of  it.  —  Libre 
crucem  imprimit  sacerdos,  tanquam  si  dixerit :  hie  est  liber  Crucifixi  (Beleth. 
Rational,  c.  39). 

2  The  Ecloga  Amalarii  Abb.  in  Ord.  Rom.  mentions  here  onl}^  the  signatio 
frontis,  and  the  Ord.  Rom.  II,  n.  8,  has  in  addition  the  signatio  pectoris.  But  al- 
ready Honorius  Augustod.  wrote  in  the  first  half  of  the  twelfth  century  :  Per  cordis 
signationem  fides  verbi  accipitur;  per  oris  signationem  confessio  Christi  intelligi- 
tur;  -p&r  frontis  signationem  operatio  Evangelii  exprimitur  (Gemma  animae  1.  1, 
c.  23).  —  In  pectoris  signo  fides  et  in  oris  siguo  confessio,  in  frontis  signo  intelligi- 
tur  operatio,  quasi  dicat:  Signo  me  in  fronte,  ore  et  pectore,  quia  crucem  Christi 
non  erubesco,  sed  praedico  et  credo  (Sicard.  [t  1215]  Mitral.  1.  3,  c.  4). 


476  //.    Liturgical  and  Ascetical  Part. 

they  are  not  ashamed  to  proclaim  freely  and  clieerfnlly  to  the  world 
both  by  word  and  deed  the  glory  of  the  Cross  of  Christ.  —  For  the 
priest,  who  is  to  preach  Christ  crucified,  this  Sign  of  the  Cross  is  at 
the  same  time  a  serious  admonition  to  lead  a  life  hidden  with  Christ 
in  God,  to  be  attached  with  Christ  to  the  Cross  and  to  be  crucified 
to  the  world.  All  sincere  and  true  Gospel  preaching  is  only  the 
sublime  voice  of  the  Precious  Blood.  Our  Lord  Himself  once  re- 
vealed to  Blessed  Angela  of  Foligno,  that  the  word  of  the  Gospel 
penetrates  powerfully  to  the  soul  only  when  it  proceeds  from  lips 
reddened  with  His  Precious  Blood.  * 

But  since  the  Cross  is  not  only  a  significant,  but  also  an  efifica- 
cious  sign,  it  can  here  be  also  conceived  principally  as  a  protection 
and  a  defence  against  the  Evil  One,  to  prevent  his  coming  and 
snatchine  the  seed  of  the  divine  word  out  of  our  hearts. ^ 

b)  The  Gospel  Pericope. 

As  has  been  said  above  and  proved  by  examples,  each  Gospel  is 
selected  wdtli  regard  to  the  ecclesiastical  year  with  its  cycle  of  feasts 
and  holy  seasons.  Indeed,  the  Gospel  excels  in  meaning  and  im- 
portance all  the  other  variable  constituent  parts  of  the  Mass  for- 
mula;^ it  gives  most  perfect  expression  to  the  fundamental  thought 
of  the  day's  celebration,  to  the  special  intent  and  application  of  the 
Sacrifice  of  the  Mass.  The  Gospel  is  to  be  explained  in  harmony 
with  the  other  portions  of  the  Mass  which  are  to  be  read  and  sung; 
but  in  order  that  the  true  and  entire  sense  may  be  obtained,  the  Gos- 
pel must  repeatedly  be  explained  allegorically  or  in  a  liturgically 
mystical  manner.^ 

The  prominent  position  and  sublime  signification  of  the  Gospel 
is  clearly  evident  in  the  ecclesiastical  rite. 

a)  The  Gospel  is  read  on  the  right  side  of  the  altar  in  contrast 


^  In  order  to  obtain  this  grace,  they  formerly  signed  themselves  again  with 
the  holy  Cross  after  the  reading  of  the  Gospel.  Perlecto  Evangelio,  iterum  se  signo 
sanctae  crucis  populus  inunire  festinat  (Ordo  Rom.  II,  n.  8j.  —  Debet  quilibet 
post  Evangelium  se  signo  crucis  miuiire  contra  diabolum,  qui  Evangelio  lecto 
confestitn  insidiatur,  ne  capiat  in  nobis  sermo  (lest  the  word  of  God  may  take  root 
in  our  hearts).     (Sicard.  Mitral.  1.  3,  c.  4.) 

2  Sanctum  Evangelium  principale  est  omnium,  quae  dicuntur  ad  Missaeofficium. 
Sicut  enim  caput  praeeminet  corpori,  et  illi  cetera  membra  subserviunt,  sic  Evan- 
gelium toti  officio  praeeminet  et  omnia,  quae  i])i  leguntur  vel  canuntur,  intellectuali 
ratione  illi  consentiunt  (Rupert.  Tuitiens.  De  divin.  offic.  1.  1,  c.  37). 

•''  Exaggerated  is  the  assertion,  that  "the  Evangelical  Pericope  appears  as  a 
pure,  bright  precious  stone,  in  which  the  idea  of  each  day  is  depicted  in  wonderful 
clearness"  (Kindhausser);  for  frequently  the  scnsiis  accoininodatius  or  the  mystical 
reference  of  the  Gospel  to  the  mysterious  life  of  the  Church  is  not  so  clear  to  the 
eye,  but  deeply  hidden,  and,  therefore,  it  is  not  always  easily  discerned.  If  we 
would  at  all  times  adhere  merely  to  the  literal  explanation,  then  the  Pericope 
would  often  be  too  superficially  conceived,  and  its  signification  in  the  ecclesiastical 
year  would  not  be  grasped  according  to  the  sense  of  the  Church.  This,  for  example, 
applies  to  many  of  the  Sunday  Gospels  after  Pentecost.  (Cf.  Benger  III,  981  etc.— 
Seisl  S.  J.,   Die  Geleise  des  Kirchenjahres.     Regensburg  1875.) 


Jf2.   The  GospeL  477 

to  the  left,  as  the  right  side  is  generally  regarded  as  the  more  honor- 
able. As  the  church  and  altar,  in  consequence  of  a  very  ancient 
custom,  were  usually  built  to  face  the  East,  the  book  on  the  Gospel 
side  is  so  placed  as  to  be  turned  toward  the  North, ^  and  in  this  there 
is  a  mystical  meaning.-  For  as  the  beautiful  life  of  Nature  in  the 
warm  sunny  South  is  a  symbol  of  the  higher  life  of  grace,  so  the  re- 
verse in  Nature  is  the  dark  and  frigid  North,  which  is  considered  to 
have  an  evil  significance  and  to  symbolize  the  kingdom  of  the  Evil 
One.^  The  dormant,  snow-bound  regious  of  the  North,  enchained 
in  the  death  grip  of  Winter's  frosts,  represent  in  a  suitable  manner 
the  dreary  and  lifeless  condition,  the  unfruitful  and  desolate  existence 
of  heathenism,  which,  in  its  forgetfulness  of  God  and  estrangement 
from  Him,  had  rudely  destroyed  in  human  hearts  the  germs  of  grace 
and  virtue,  and  hardened  the  cheerless  hearts  in  an  icy  egotism. 
But  now  the  Gospel  is  read  toward  the  North,  as  a  sign  that  the  good 
tidings  of  Heaven  have  changed  the  icy  night  and  coldness  of  man- 
kind into  the  mild  warmth  of  Summer,  and  awakened  thein  to  an 
imperishable  spiritual  spring  of  grace  and  mind.^  Cold  and  dark 
was  it  on  the  globe  of  the  earth;  but  when  Christ  the  Lord,  who  dis- 
solved the  curse  and  brought  blessiug,  arose  on  the  horizon  as  the 
Sun  of  Justice,  then  were  the  hearts  of  men  warmed  and  enlightened. 
The  winter  was  over,  the  storms  had  dispersed;  a  joyful  spring-time 
of  the  knowledge  and  love  of  God  set  in  on  the  earth,  where  the 
Lord  had  enkindled  the  heavenly  fire.  "The  Church",  says  St. 
Peter  Chrysologus  in  his  sermon  on  the  parable  of  the  mustard  seed, 
"the  Church  is  the  odoriferous  garden  of  unfading  blossoms,  which 
by  the  ploughshare  of  the  Gospel  has  been  carefully  extended  over 


1  Formerly  the  deacon  read  the  Gospel  looking  toward  the  South  (ad  quam 
partem  viri  solent  confluere).  Thus  it  is  prescribed  in  the  very  ancient  Ordo 
Roman.  II,  n.  8.  Still  Houorius  Augustodunensis  (Gemma  animae  1.  1,  c.  22) 
already  in  the  beginning  of  the  twelfth  century  remarks,  that  the  deacon,  when 
reading  the  Gospel,  should  turn  no  longer  secundum  Ordinem  to  the  South,  but 
secundum  solitum  morem  to  the  North. 

2  The  assertion  is  erroneous,  that  the  ordinance  of  reading  the  Gospel  at  the 
right  side  of  the  altar  has  its  origin  exclusively  in  a  reason  of  necessity  —  in  the 
circumstance,  namely,  that  the  left  side  of  the  altar  must  be  left  free  for  the  sacri- 
ficial gifts,  that  is,  for  the  presentation  of  the  sacrificial  elements.  For  this,  it 
would  suffice  to  remove  the  Missal  only  after  the  reading  of  the  Gospel.  The  pres- 
ent rubric  has  its  origin,  therefore,  in  a  higher  or  mystical  reason. 

3  Isa.  14,  13.  —  Jer.  1,  14;  4,  6. 

^  Verba  Evangelii  levita  pronuntiaturus  contra  septentrionem  faciem  vertit,  ut 
ostendat  verbum  Dei  et  annuntiationem  Spiritus  Sancti  contra  eum  dirigi,  qui 
semper  Spiritui  Sancto  contrarius  existit  et  in  nullo  ei  communicat.  .  .  Sicut  enim 
per  austrum,  qui  ventus  est  calidus  et  leniter  flat,  Spiritus  Sanctus  designatur,  qui 
corda  quae  tangit  ad  amorem  dilectionis  inflammat,  ita  et  per  aquilonem,  qui  durus 
et  frigidus  est,  diabolus  iutelligitur,  qui  eos  quos  possidet  ab  amore  caritatis  atque 
dilectionis  torpentes  et  frigidos  reddit.  Quod  enim  per  aquilonem  diabolus  de- 
signetur,  ostendit  propheta  dicens:  O  Lucifer,  qui  dicebas  in  corde  tuo :  "Sedebo 
in  lateribus  aquilonis.  .  ."  —  Is.  14,  13  (Pseudo-Alcuin.  De  diviu.  offic.  c.  40). 


478  //.   Liturgical  and  Ascetical  Part. 

the  entire  world,  which  has  been  hedged  in  with  the  thorny  hedges 
of  discipline,  has  been  cleansed  of  all  poisonous  weeds  by  the  industry 
of  the  Apostles,  and  adorned  with  the  plants  of  the  faithful,  with  the 
lilies  of  the  virgins,  with  the  roses  of  the  martyrs  and  the  evergreens 
of  the  confessors."  The  Gospel's  bright  rays  change  rugged  winter 
into  gentle  spring;  how  could  snow  and  ice  otherwise  but  melt 
before  these  heavenly  rays?  ^'Tlie  Lord  shall  send  out  His  word, 
and  shall  melt  them;  His  wind  shall  blow,  —  and  the  waters  shall 
run"  (Ps.  147,  18).  In  this  world,  indeed,  the  gentle  breezes  of 
spring  do  not  perpetually  blow;  but  frequently  violent  storms  arise, 
lieht  and  darkness  still  combat  each  other.  There  is  the  blissful 
light  of  the  Gospel,  our  star  of  hope,  pointing  to  the  constant  peace 
and  unclouded  glory  of  Paradise.  "To  the  Christian  mind  life  upon 
earth,  surrounded  as  it  is  with  misery  and  want,  often  appears  as  a 
winter,  so  dreary,  so  dark,  that  hope  alone  makes  patient  endurance 
possible.  And  this  hope?  It  points  to  approaching  spring,  to  a 
time  of  'refreshment^  (Apoc.  3,  20),  that  will  forever  abolish  on 
earth  the  reign  of  sin,  renewing  and  transforming  the  face  of  the 
earth  into  the  peace  and  joy  of  God." 

h)  111  like  manner,  it  is  not  without  a  deeper  meaning,  that  all 
present  stand  when  listening  to  the  Gospel. 1  This  rite,  in  all  prob- 
ability, dates  from  the  time  of  the  Apostles  and  has  a  manifold 
meaning.  By  the  act  of  standing  up  at  the  Gospel,  we  would  first 
testify  that  "the  Gospel  of  the  peace  and  of  the  glory  of  the  blessed 
God"  fills  us  with  "great  joy",  and  that  the  truth  of  Christ  has 
made  us  truly  free  and  brought  us  spiritual  resurrection;  for  by  "the 
sword  of  the  Spirit,  which  is  the  word  of  God"  (Eph.  6,  17),  the 
fetters  of  slavery,  the  bonds  of  sin  and  passion  are  cut  asunder.  — 
Furthermore,  standing  is  a  mark  and  a  practical  proof  of  the  pro- 
found reverence,  esteem  and  attention  due  to  the  word  of  Jesus 
Christ.  —  Finally,  to  stand  is  the  posture  of  the  servant  in  the  pres- 
ence of  his  master.  In  the  Gospel  Christ  our  Lord  appears  as  our 
teacher:  and  by  the  fact  that  we  receive  His  word  standing,  we  ex- 
press our  obedience  and  our  readiness  to  serve  Him;  we  avow  our 
alacrity  and  willingness  to  do  all  that  He  requires  of  us  and  recom- 
mends to  us,  in  order  that  we  may  be  not  merely  hearers,  but  also 
doers  of  His  Commandments  and  Counsels.^ 


1  In  the  Lil)er  Pontificalis  we  read,  that  the  holy  Pope  Anastasius  I.  (3H9— 401) 
prescribed  or  rather  inculcated  anew  to  the  priests  the  very  ancient  custom  of 
standing  at  the  reading  of  the  Gospel  (Constit.  Apost.  1.  2,  c.  67).  Hie  constituit, 
ut  quotiescunque  Evangelia  saucta  recitantur,  sacerdotes  lion  sederent,  sed  ani'Z 
slarent.  According  to  a  pseudo-Isidorian  letter  (in  o])positiou  to  an  abuse  which 
had  crept  in)  he  ordained,  "that  while  the  holy  (»ospels  were  read  in  the  church, 
the  priest  and  all  present  should  not  remain  seated,  but  reverently  bow  ,  .  ,  and 
stand,  while  attentively  listening  to  and  devoutly  honoring  the  words  of  the  Lord." 

2  Martene  gives  (Regnla  commentat.  c.  11)  the  following  reasons  for  standing 
during  the  reading  of  the  Gospel :  a)  Honor  et  reverentia  s.  Kvangelii ;  b)  quod  non 
deceat  alios  sedere  stante  s.  Kvangelii  lectore,  (jui  "Domini  nostri  Jesu  Christi 
personam  gerit"  (Rupert.  1.  2,  in  regnl.  s.  Ben.);  o)  ut  hac  nostri  corporis  disposi- 


Ji2,   The  Gospel.  479 

At  solemn  High  Mass  the  reading  of  the  Gospel  is  distinguished 
and  honored  by  the  splendor  of  lighted  tapers  and  the  fragrance 
of  incense. 

c)  During  the  singing  of  the  Gospel,  the  two  acolytes  hold 
lighted  torches  and  stand  one  on  each  side  of  the  book.  St.  Jerome 
already  defended  the  higher  meaning  of  this  very  ancient  custom  of 
lighting  candles  at  the  Gospel,  inasmuch  as  he  insists  that  thereby 
we  should  give  expression  to  the  joy  and  jubilation  of  our  hearts  at 
the  good  tidings  of  salvation.  —  Above  all,  the  light  by  its  bright- 
ness and  its  glow  symbolizes  Jesus  Christ,  the  Sun  that  knows  no 
setting  and  the  Light  of  the  City  of  God  as  well  on  earth  as  in 
heaven.  By  means  of  the  Gospel  Christ  is  the  light  of  the  world; 
by  the  Gospel  God  has  called  us  to  the  wonderful  light  of  Christian 
truth  and  grace.  In  this  dark  vale  of  the  earth  "Thy  word  is  a 
lamp  to  my  feet,  and  a  light  to  my  paths''  (Ps.  ii8,  105).  "And 
wheresoever  in  the  world  the  word  of  God  does  not  shine  and  en- 
lighten, profound  darkness  hovers  over  the  w^ays  of  man  and  over 
man  himself.  For  then  not  onlv  the  securitv  as  to  how  to  act  ario-ht, 
but  even  the  whence  and  the  whither  —  that  is,  the  origin  and  end 
of  our  pilgrimage,  all  this  is  for  reason  left  to  itself  alone  enveloped 
in  darkness.  This  darkness  is  enlightened  and  becomes  mar\'ellously 
bright  through  the  word  of  God;  by  this  word  the  ground  on  which 
we  stand  becomes  clear,  and  the  way  we  have  to  follow  to  reach  our 
destiny  is  made  manifest.  From  the  word  of  God  beams  a  secure 
light  to  guide  us  amid  the  various  directions  and  helps,  as  :well  as 
amid  the  various  wants,  obstacles  and  dangers  we  meet  on  this  path 
so  stern  and  so  difficult  to  be  determined"  (Reischl).  —  The  light 
used  at  the  Gospel  contains  the  same  admonition  that  is  ex- 
pressed in  these  words  of  the  Lord:  "So  let  your  light  shine  before 
men,  that  they  may  see  your  good  works,  and  glorify  your  Father 
who  is  in  heaven"  (Matt.  5,  16).  By  the  Gospel  we  should  become 
as  light  in  the  Lord  and  shine  always  as  children  of  light,  by  produc- 
ing fruits  of  light  in  all  goodness,  justice  and  truth.  If,  enlightened 
and  filled  with  fervor  by  the  light  of  the  Gospel,  we  lead  a  life  all* 
resplendent  with  the  brightness  of  virtue  and  purity,  we  shall  then 
pass  from  the  darkness  of  this  earth  to  the  kingdom  of  unclouded 
brilliance,  w^here  the  morning  star  of  glory  will  rise  in  our  heart  — 
"that  Morning  Star  which  knows  no  setting"  {Lucifer  ille,  qui 
nescit  occasum). 

d)  The  incensing^  at  the  Gospel  is  also  rich  in  symbolism.^ 

tione  demon stremus,  nos  tanquam  veros  Dei  servos  ad  ejus,  quae  proferuntur,  ex- 
sequenda  mandata  semper  esse  paratos. 

1  Sicard  of  Cremona  (f  1215)  mentions  the  incensing  of  the  Book  of  the  Gos- 
pels. Exinde  (after  signing  himself  with  the  Cross)  librum  diaconus  thurificat 
(Mitral.  1.  3,  c.  4).  — The  incensing  of  the  celebrant,  after  reading  the  Gospel,  is 
first  mentioned  in  the  Ordo  Rom.  V,  n.  7.  Subdiaconus  accipiat  a  diacono  Evan- 
gelia,  et  exhibeat  ea  ad  deosculandum  episcopo,  quibus  exosculatis  exhibeatur  ei 
et  incensoriuni. 

2  In  the  Middle  Age  the  celebrant,  whilst  putting  incense  into  the  censer,  at 


480  //.  Liturgical  and  Ascetical  Part. 

Ill  the  first  place,  the  incensing  of  the  Book  of  the  Gospels  is  to 
be  regarded  as  an  act  of  holy  reverence,  a  religious  mark  of  honor 
paid  to  ''the  words  of  eternal  life,"  which  the  Lord  here  speaks  to 
us.  —  The  fragrant  clouds  that  envelop  the  book  call  to  mind  how 
by  the  announcement  of  the  Gospel  is  spread  abroad  and  around  the 
good  odor  of  the  pre-eminent  knowledge  of  Jesus  Christ.      "Thanks 
be  to  God,  who  always  maketh  us  triumph  in  Christ  Jesus,  and  maii- 
ifesteth  the  odor  of  His  knowledge^  by  us  in  every  place.     For  we 
are  the  good  odor  of  Christ  unto  God,  in  them  that  are  saved.  .  .  the 
odor  of  life  unto  life"  (2  Cor.  2,  14 — 16).     The  incense  furthermore 
admonishes  us,  with  what  heavenly  ardor  of  devotion  the  words  of 
the  Gospel   should   be  announced  by   the  deacon  and  also  by  the 
priest,  and  be  listened  to  by  the  faithful  and  laid  up  in  their  hearts. 
—  As  the  bright  flame  of  the  lighted  taper  is  an  image  of  a  pure 
life,   so  the  sweet  fragrance  of  incense  also  symbolizes,   finally,   a 
virtuous.  God-fearing  life.     Christ's  doctrine  and  grace  should  make 
of  us  a  good  odor  unto  God  and  men.     This  will  be  the  case  if,  by 
innocence  and  purity,  by  mildness  and  mercy,  by  humility  and  meek- 
ness, by  constancy  and  patience,  by  mortification  and  austerity,  on 
the  one  hand,  we  propitiate  and  give  pleasure  to  God,  and,  on  the 
other,  edify  and  console  our  neighbor.     To  lead  so  pure  a  life  of 
sacrifice  is  for  all  the  children  of  the  Church  an  obligation  so  much 
the  more  sacred,  the  more  the  pestilential  atmosphere  of  impurity, 
the  more  fetid  the  moral  corruption  and  decay,  the  more  the  infernal 
exhalations  of  horrible  vices  and  abominations  arise  day  and  night 
from  the  whitened  sepulchre  of  a  corrupt  world,   and   provoke  the 
lightning  of  divine  punishment!     Virtue,  indeed,   exhales  a  sweet 
and  a  refreshing  perfume;  to  prove  this,  the  Lord  has  often  wonder- 
fully effected  that  the  bodies  of  the  saints  in  their  life-time  or  after 
their  death  exhaled  a  sweet  scent,  altogether  supernatural  and  heav- 
enly.^     The  body  of  St.  Peter  of  Alcantara  remained,  after  the  soul 
had  departed,  still  supported  by  his  brethren  in  a  kneeling  posture, 
with  hands  raised  heavenward;  the  cell  was  filled  with  a  marvellous- 
ly sweet  odor,   a  celestial  light  surrounded  the  venerable  remains, 
and  the  ravishing  melodies  of  the  angelic  choirs  filled  the  air  with 
their  glorious  strains.      His  body,  which  had  previously  been  ema- 
ciated and  worn  out,  withered  and  wasted  from  continual  mortifica- 
tion, bronzed  by  the  air  and  the  heat  of  the  sun,  suddenly  became 
dazzling  white  and  slightly  rosy,   like  the  flesh  of  a  delicate  child, 
and  emitted  a  bright  light;  but  his  eyes  especially,  which  during  life 
had  been  so  carefully  guarded,  sparkled  like  two  precious  stones  of 


this  place  frequently  said  these  words:   Odore  coelestis  inspirationis  suae  accendat 
et  inipleat  Doininus  corda  nostra  ad  audienda  et  iniplenda  Kvangelii  sui  praecepta. 

^  Odor  notitiae  is,  accordinj^  to  vSt.  Thomas,  uotitia  de  Deo,  quae  habetur  per 
fideni,  et  illuminat  intellectum  et  delcclat  affectum  —  therefore,  a  loving,  fervent, 
blissful  knowledge  of  the  Divine  Mysteries.    (Cfr.  In  Kpist.  II  ad  Cor.  c.  2,  lect.  3.) 

2     Cfr.  Ribet,  La  Mystique  divine  II,  chap.  27. 


A2.   The  Gospel.  481 

rare  beauty.  Would  that  our  hearts  and  conduct  should  become 
ever  more  and  more  adorned  with  bright  and  fragrant  virtues!  ^ 

c)   The  Conclusion. 

When  the  reading  of  the  Gospel  has  ended,  the  acolyte  answers 
in  the  name  of  the  people:  Laiis  tihi,  Christe! — "Praise  be  to 
Thee,  O  Christ!""^  The  priest  kisses  the  initial  words  of  the  extract 
just  read,  saying  at  the  same  time :  Per  evangeUca  dicta  deleantur 
"nostra  delicta —  "By  virtue  of  the  words  of  the  Gospel  may  our  sins 
be  blotted  out."  Thus  the  reading  of  the  holy  Gospel  is  closed  not 
only  with  a  chant  of  thanksgiving,  but  moreover  wdth  a  kiss  and 
a  prayer.^ 

Jesus  Christ  teaches  the  science  of  salvation  and  points  out  the 
way  of  life,  — on  the  one  hand,  by  His  word  and  example,  announced 
to  us  by  the  Gospel,  and,  on  the  other  hand,  by  the  interior  voice  of 
grace  wdiich  so  sweetly  and  powerfully  speaks  to  the  heart.  Joyfully 
moved  by  a  feeling  of  heartfelt  gratitude  for  the  blessed  truth  and 
grace  of  the  Gospel,  the  faithful  break  forth  into  words  of  praise  and 
glorification,  saying:    "Praise  be  to  Thee,   O  Christ!"     This  con- 


^  Habent  et  mores  colores  suos,  habent  et  odores  (S.  Bern,  in  cant.  serm.  71,  n.  1). 

2  Formerly  the  answer  was  Amen  or  Deo  gratias  or  Benedictus,  qui  venit  in 
nomine  Domini.  Lecto  Evangelio  quisque  dicere  debet  Amen.  Vel  ut  alii  volunt, 
recitato  Evangelio,  statim  dicamus  oportet  Deo  gratias,  quemadmodum  post  quam- 
libet  lectionem  sive  capitulum.  Sed  melius  est  ut  dicatur  Amen  ac  nos  cruce  contra 
diabolum  muniamus,  ne  ipse  sermones  Domini  ex  pectore  nostro  rapiat  (Beleth. 
[t  about  1165],  Rational,  c.  39.  —  Cfr.  Sicard.  1.  3,  c.  4).  —  Already  St.  Benedict 
prescribes  in  his  Rule  (chap.  11):  Legat  abbas  lectionem  de  Evangelio,  cum  honore 
et  tremore,  stantibus  omnibus.  Qua  perlecta  respondeant  omnes  Amen.  Here 
Amen  mainly  denotes  devout  assent. 

3  The  Book  of  the  Gospels,  or  rather,  the  sacred  text  of  the  Gospels  in  general, 
represents  our  divine  Saviour  Himself  and  was,  therefore,  ever  (the  same  as  the 
images  of  Christ)  a  subject  of  religious  veneration.  The  manifold  ceremonies  at 
the  reading  of  the  Evangelical  Pericope  are  likewise  so  many  symbols  and  signs  of 
veneration  for  the  holy  Gospels  and  of  grateful  joy  at  the  glad  tidings  of  salvation. 
The  kissing  of  the  Gospel  after  it  has  been  read,  is  also  the  expression  and,  so  to 
speak,  the  seal  of  these  sentiments.  Formerly  it  was  customary-,  to  present  to  all 
present  the  Book  of  the  Gospels  (in  some  places  closed,  in  others  open)  to  be 
kissed.  (Cf.  Ordo  Rom.  II,  n.  8.)  Under  Pope  Honorius  III.  (1216—1227)  this  was 
forbidden.  According  to  the  present  practice  one  person  only  kisses  the  Gospel, 
and  that,  as  a  rule,  is  the  celebrant.  But  if  a  prelate  (that  is,  the  Pope,  a  cardinal, 
a  nuncio,  the  patriarch,  the  archbishop  and  the  bishop  of  the  diocese)  assist  at  the 
Mass,  the  Book  is  kissed  only  by  him  (and  if  there  are  more  than  one,  by  the  high- 
est in  dignity).  (Cfr.  Cerem.  Episc.  1.  1,  c.  30.)  —  In  Requiem  Masses  the  intro- 
ductory benediction  formula  (Jube  .  .  .  Dominus  sit  ...  J  and  at  the  close  of  the 
Gospel  the  kiss  with  the  accompanying  words  (Per  evangelica  .  .  .)  are  omitted. 
The  Church  evidently  wishes  to  respond  to  the  just  exigencies  of  human  nature, 
when  in  Requiem  Masses  for  the  departed  she  avoids  exterior  signs  of  joy  and, 
therefore,  omits  such  rites  and  prayers  (as  those  just  mentioned),  which  denote 
joyful  sentiments  and  impart  to  the  holy  action  a  more  festive  disposition,  or  which 
tend  to  impart  a  blessing  to  the  living.  (Cf.  Quarti,  Comment,  in  Ruhr.  Miss, 
p.  2,  tit.  13,  n.  1.) 

30 


482  //.   Liturgical  and  Ascetical  Part. 

eluding  formula  corresponds  in  sentiment  totlie  introductory  formula: 
"Glory  be  to  Thee,  O  Lord!",  just  as  the  kiss  of  the  book  and  the 
sio^niuQ^  of  it  with  the  Cross  also  harmonize  with  each  other. 

What  is  the  meaning  of  kissing  the  Gospel  ?  After  having 
tasted  and  experienced  in  the  Gospel  how  sweet  the  Lord  is,  how 
faultless  His  doctrine,  how  good  and  refreshing  His  consolations  and 
promises,  the  heart  of  the  priest  overflows  with  happiness  and  joy, 
and  he  kisses  the  words  of  eternal  life,  in  order  to  testify  his  profound 
reverence,  his  great  and  ardent  love  for  them.  This  liturgical  kiss, 
therefore,  expresses  what  is  contained  in  the  verses  of  the  Psalm: 
*'More  to  be  desired  than  gold  and  many  precious  stones  are  the 
words  of  the  Lord;  and  sweeter  than  honey  and  the  honeycomb. 
Greatly  purified  by  fire  is  Thy  word,  O  Lord,  and  Thy  servant  is 
exceedingly  pleased  therewith.  Yes,  I  love  Thy  Commandments 
more  than  gold  and  precious  stones;  they  are  the  delight  of  my  heart; 
in  my  exile,  they  have  become  to  me  a  canticle.  I  opened  my  mouth 
and  I  sighed;  for  I  long  for  Thy  Commandments."^  "What  the 
world  values  most  is  threefold:  riches,  whose  principal  representative 
and  symbol  is  gold;  beauty,  represented  by  precious  stones;  and 
pleasure,  symbolized  by  the  honeycomb.  Yet  nothing  of  all  that  the 
earth  can  bestow  is  comparable  to  the  joy  and  refreshment  imparted 
by  the  w^ord  of  God"  (Reischl).  The  Gospel  bestows  that  heavenly 
wisdom  of  which  Solomon  says:  "I  preferred  her  before  kingdoms 
and  thrones,  and  esteemed  riches  nothing  in  comparison  of  her. 
Neither  did  I  compare  unto  her  any  precious  stone:  for  all  gold,  in 
comparison  to  her,  is  as  a  little  sand,  and  silver  in  respect  to  her 
shall  be  counted  as  clay.  I  loved  her  above  health  and  beauty,  and 
chose  to  have  her  instead  of  light;  for  her  light  cannot  be  put  out" 
(Wisdom  7,  8 — lo). 

If  the  Gospel  is  taken  into  the  heart  and  preserved  therein,  with 
all  that  esteem  and  submission,  love  and  joy,  which  the  kissing  of 
the  book  denotes,  then  is  the  Gospel  also  able  "to  blot  out  our  sins." 
It  is  self-evident  that  no  such  power  of  effacing  sin  may  be  ascribed 
to  the  words  of  the  Gospel,  as  is  peculiar  to  the  forms  of  the  Sacra- 
ments of  Baptism  and  Penance:  they  are  only  a  kind  of  Sacramental 
in  a  more  general  sense  and  have,  therefore,  assuredly  a  great  power 
of  awakening  and  promoting  that  disposition  of  soul  by  which  venial 
sins  are  effaced,  or  which  prepares  for  and  renders  one  worthy  of  re- 
ceiving the  Sacraments.  —  The  word  of  God,  which  is  accompanied 
by  the  interior  working  of  grace,  exercises  a  redeeming,  healing  and 
sanctifying  influence  on  man  when  he  is  properly  disposed,  by  ex- 
citing faith,  hope  and  charity,  fear  and  contrition,  conversion  and 
amendment  of  life.  It  is  not  only  a  powerful  means  of  clearing  the 
soul  of  the  excrescence  of  sin  and  imperfection,  but  it  possesses, 
moreover,  other  beneficial  effects  besides.  "Are  not  My  w^ords  as  a 
fire,  saith  the  Lord,  and  as  a  hammer  that  breaketh  the  rock  in 
pieces?"   (Jer.  23,  29.)     Yea,  the  words  of  the  Lord  are  spirit  and 


1     Cf.  Ps.   18  and   118. 


43.   The  Creed, 


483 


life:  they  are  powerful,  two-edged,  penetrating.  When  Christ  on 
the  road  to  Emmaus  "opened"  the  meaning  to  the  two  disciples  of 
"the  Scriptures,  their  hearts  burned  within  them.''  The  word  of 
God  has  a  marvellous  power  for  enlightening  the  eyes,  for  imparting 
wisdom  to  the  lowly  and  the  humble,  for  rejoicing  the  heart  and  re- 
freshing the  soul.  In  like  manner,  may  the  living  and  quickening 
word  of  God,  which  abides  forever,  impart  to  us  "salvation  and  pro- 
tection," ^  may  it  purify,  consecrate  and  sanctify  our  souls  ever  more 
and  more.  For  "the  Gospel  is  the  power  of  God  unto  salvation  to 
every  one  that  belie veth"   (Rom.  i,  i6).^ 

43.     The  Creed. 

I.  On  certain  days  and  feasts,  the  announcement  of  the  good 
tidings  of  salvation  is  followed  by  the  solemn  profession  of  faith,  the 
heart  full  of  joy  and  gratitude  exclaiming  Credo  —  "I  believe." 
When  the  Credo  occurs,  it  forms  the  answer  and  the  echo  to  the 
voice  of  God,  who  has  spoken  to  us  by  His  prophets  and  apostles, 
yea,  by  His  own  Son.  The  liturgical  Symbol  in  the  Holy  Mass  is 
as  follows: 


Credo  in  unum  Deum,  Patrem 
omnipotentem,  factorem  coeli  et 
terrae,  visibilium  omnium  et  in- 
visibilium.  Et  in  unum  Domi- 
num  Jesum  Christum,  Filium 
Dei  unigenitum.  Et  ex  Patre 
natum  ante  omnia  saecula.  Deum 
de  Deo,  lumen  de  lumine,  Deum 
verum  de  Deo  vero.  Genitum, 
non  factum,  consubstantialem 
Patri:  per  quem  omnia  facta  sunt. 
Qui  propter  nos  homines,  et 
propter  nostram  salutem  descen- 
dit  de  coelis.  (Hie  genuflecti- 
tur.)  Et  incarnatus  est  de  Spi- 
ritu  sancto  ex  Maria  Virgine: 
Et  Jiomo  factus  est.  Crucifixus 
etiam  pro  nobis:  sub  Pontio  Pi- 


I  believe  in  one  God,  the 
Father  Almighty,  Maker  of 
heaven  and  earth,  and  of  all 
things  visible  and  invisible.  And 
in  one  Lord  Jesus  Christ,  the 
only-begotten  Son  of  God;  born 
of  the  Father  before  all  ages: 
God  of  God,  light  of  light,  true 
God  of  true  God;  begotten  not 
made,  consubstantial  to  the 
Father;  by  whom  all  things  were 
made.  Who  for  us  men  and  for 
our  salvation  came  down  from 
heaven;  (Here  make  a  genu- 
flection.) and  became  incarnate 
hif  the  Holy  GJiost,  of  the  Virgin 
Mary;  and  tvas  made  man.  He 
was  crucified  also  for  us,  suffered 


1  Cf.  the  Benediction  in  the  third  Nocturn :  Evangelica  lectio  sit  nobis  salus 
et  protectio.     (Cfr.  S.  Ambr.  Enarr.  in  Ps.  39,  n.  16.) 

2  Verbum  Dei  animam  vivificat,  infundens  ei  spirituale  gaudium,  sicut  etiam 
apparet  in  hominibus  laicis  et  idiotis,  qui  licet  non  intelligant  quae  leguntur,  sen- 
tiunt  tamen  gaudium  Spiritus  et  inde  ad  poenitentiam  animantur.  Verbum  etiam 
Dei  efficacem  reddit  animam  ad  virtutes  et  quaecunque  bona  et  penetrat  earn  omnia 
ejus  interiora  illustrando  (S.  Mechtild.,  Lib.  spec.  grat.  p.  3,  c.  19). 


484 


//.    Liturgical  and  Ascetical  Part. 


under  Pontius  Pilate,  and  was 
buried.  And  the  third  day  he 
rose  again  according  to  the 
Scriptures ;  and  ascended  into 
heaven,  sitteth  at  the  right  hand 
of  the  Father;  and  he  is  to  come 
again  with  glory  to  judge  the 
living  and  the  dead ;  of  whose 
kingdom  there  shall  be  no  end. 
And  in  the  Holy  Ghost,  the  Lord 
and  giver  of  life,  who  proceedeth 
from  the  Father  and  the  Son, 
who  together  with  the  Father 
and  the  Son  is  adored  and  glori- 
fied; who  spoke  by  the  prophets. 
And  one  holy  Catholic  and 
Apostolic  Church.  I  confess 
one  BajDtism  for  the  remission  of 
sins.  And  I  expect  the  resurrec- 
tion of  the  dead,  and  the  life  of 
the  world  to  come. 

There  are  a  great  number  of  ecclesiastical  Symbols  of  faith 
(symbola  fidei).  They  contain  the  principal  points  of  all  dogmas 
united  in  pregnant  brevity^  and  hence  such  Symbols  of  belief  serve 
for  the  profession  (j)rofessio)  of  communion  of  faith  with  the 
Church. 2  The  first  in  origin  and  the  simplest  is  the  Apostles' 
Creed,  which  most  probably  is  of  strictly  apostolical  origin,  and 
forms  the  basis  of  the  others,  as  all  later  symbols  are  only  a  greater 
or  less  development  and  extension  thereof.'^  —  Next  to  the  Apostles' 
Creed  (symholum  Apostolomm) ^  the  so-called  Nicene- Constantino- 


lato  passus  et  sepultus  est.  Et 
resurrexit  tertia  die,  secundum 
Scripturas.  Et  ascendit  in  coe- 
lum:  sedet  ad  dexteram  Patris. 
Et  iterum  venturus  est  cum  glo- 
ria judicare  vivos  et  mortuos: 
cujus  regni  non  erit  finis.  Et  in 
Spiritum  sanctum,  Dominum  et 
vivificantem:  qui  ex  Patre  Filio- 
que  procedit.  Qui  cum  Patre  et 
Filio  simul  adoratur  et  conglori- 
ficatur:  qui  locutus  est  per  Pro- 
phetas.  Et  unam  sanctam  catho- 
licam  et  apostolicam  Ecclesiam. 
Confiteor  unum  baptisma  in  re- 
missionem  peccatorum.  Et  ex- 
pecto  resurrectionem  mortuorum. 
Et  vitam  venturi  saeculi.  Amen. 


^  Symbolum  est  regula  fidei  brevis  et  grandis:  brevis  numero  verborum,  gran- 
dis  pondere  sententiarum  (S.  Aug.  Sermo  59,  ii.  1). 

2  vS3'mbolum  ((n//i/3o\ov)=  mark,  characteristic,  true  sign,  by  which  a  person 
may  be  recognized  or  be  identified.  By  the  profession  of  faith  the  faithful  are 
distinguished  from  heretics  and  unbelievers.  —  Beati  Apostoli  Ecclesiae  Dei,  quam 
adversus  militiam  diabolic!  furoris  armabant,  mysterium  symbol!  tradideruut,  ut 
quia  sub  uno  Christ!  nomine  credentium  erat  futura  diversitas,  sigtiacuhon  sym- 
boli  inter  fideles  perfidosque  secerneret  et  alienus  a  fide  atque  hostis  appareret 
Ecclesiae  (S.  Maxim.  Taurin.  Ilomil.  83  de  traditione  symbol!).  —  Symbolum  per 
linguam  graecam  signuin  vel  collatio  interpretatur.  Discessuri  enim  Apostoli  ad 
evangelizandum  in  gentibus  hoc  sibi  praedicationis  signuni  vel  indiciinn  posuerunt 
(S.  Isidor.  Etymol.  1.  6,  c.  19,  n.  57). 

3  Cf.  Rlume  vS.  J.,  Das  apostolische  Glaubensbekenntniss.  Freiburg  1893.  — 
P.  Suitbert  Baumer  O.  S.  B.,  Das  apostolische  Glaubeusbekeuutuiss.     Mainz  1893. 


43.    The  Creed,  .    485 

poUtan  Creed  (symholiim  Patrum)  holds  the  most  prominent  place. 
This  Creed  is  called  Nicene,  because  the  definition  of  the  first 
General  Council  of  Nice  (325)  regarding  the  divinity  of  the  Son  is 
therein  almost  literally  recorded ;  it  is  called  Constantinopolitan 
because,  although  not  first  arranged  in  this  order  by  the  Second 
Ecumenical  Council  of  Constantinople  (381),  it  was,  however,  there 
received  and  confirmed  as  Catholic.  The  fact  that  not  only  the 
divinity  of  the  Father,  but  also  the  divinity  of  the  Son  and  of  the 
Holy  Ghost  are  so  expressly  and  emphatically  emphasized  in  this 
symbol  of  faith,  rendered  this  Creed  particularly  suited  for  the 
solemn  profession  of  the  true  faith  at  divine  worship;  —  mainly  in 
opposition  to  the  Arian  and  the  Macedonian  heresies,  which  chiefly 
occasioned  its  admission  into  the  sacrificial  liturgy  of  the  East,  in 
the  beginning  of  the  sixth  century. 

After  this  action  of  the  Orient,  the  great  National  Council  of 
Toledo  (589),  in  Spain,  resolved  and  decreed  that  in  the  Mozarabic 
Rite,  immediately  before  the  Pater  noster,  the  profession  of  faith  of 
Constantinople  should  be  recited  aloud  by  all  the  people.^  Toward 
the  end  of  the  eight  century,  the  same  Creed  was  incorporated  in 
the  constituent  portions  of  the  Mass  rite  in  France  and  Germany.^ — 
Far  more  difficult  is  it  to  state  the  period  when  the  Roman  Church 
began  to  recite  or  to  sing  the  Credo  during  Mass.  Since  apparently 
contradictory  testimonies  on  this  point  exist  in  the  ancient  docu- 
ments, liturgists,  consequently,  differ  greatly  in  their  opinions. 
According  to  the  lucid  and  reliable  information  of  the  Abbot  Berno 
of  Reichenau^  (t  1048),  the  general  admission  of  the  Credo  into  the 
Roman  j\Iass  Rite  took  place  only  at  the  commencement  of  the 
eleventh  century,^  and  that,  indeed,  by  Pope  Benedict  VIII.  at  the 

1  In  the  Mozarabic  celebration  of  Mass  the  priest  says :  Fidem,  quam  corde 
credimus,  ore  autem  dicamus.  He  then  elevates  the  Sacred  Host  so  that  it  may  be 
seen  by  the  people,  and  holding  it  over  the  chalice,  he  recites  the  Symbol  alter- 
nately with  the  choir  or  assistants.  Its  recitation,  therefore,  is  here'an  act  of  im- 
mediate preparation  for  Holy  Communion. 

2  Symboliun  quoque  fidei  catholicae  recte  in  Missanim  solemniis  post  Evan- 
gelium  recensetur,  ut  per  sanctum  Exangelium  ^^corde  credatur  ad  jicstitiavi'\  per 
Symbolum  autem  ''ore  confessio  fiat  in  salutem'".  Et  notandum,  Graecos  illud 
Symbolum,  quod  nos  ad  imitationem  eorum  intra  Missas  assumimus,  potius  quam 
alia  in  cantilenae  dulcedinem  ideo  transtulisse,  quia  Constantinopolitani  concilii 
proprium  est,  et  fortasse  aptius  videbatur  modulis  sonorum  quam  Nicaenum,  quod 
tempore  priusest,et  ut  cojitra  haereticoriun  venena  i?i  ipsis  etiam  sacravientoriun 
celebrationibus  medicamenta  apud  regiae  suae  urbis  sedem  confecta  fidelium 
devotio  replicaret.  Ab  ipsis  ergo  ad  Romanos  ille  usus  creditur  pervenisse ;  sed 
apud  Gallos  et  Germanos  post  dejectionem  Felicis  (Bishop  of  Urgel)  haeretici 
(Adoptianists),  sub  gloriosissimo  Carolo  Francorum  rectore  damnati,  idem  S3-mbo- 
lum  latius  et  crebrius  in  Missarum  coepit  officiis  iterari  (Walafrid.  Strabo  [t  849] 
De  exord.  et  increm.  c.  23). 

2  In  his  document  De  quibusdam  rebus  ad  Missae  officium  pertinentibus  (c.  2) 
he  mentions  what  he  witnessed  during  his  sojourn  in  Rome. 

^  Of  his  opinion  are,  for  example,  Baronius,  Bona,  Menardus,  Lupus,  Gavan- 
tus,  Renaudot,  Bellotte,  Mari,  Lesley,  Zaccaria. 


486  //.    Liturgical  and  Ascetical  Part. 

instigation  and  request  of  tlie  Emperor  Henry  II.  On  the  14th  of 
February,  1014,  which  fell  that  year  on  Sunday,  Henry  II.  was 
anointed  and  crowned  Emperor  in  St.  Peter's  Church.  During  the 
High  Mass  at  his  coronation,  the  devout  Emperor  noticed  that  the 
Credo  had  not  been  sung,  as  was  customary  throughout  Christen- 
dom; inquiring  the  cause,  he  was  informed  that  the  Roman  Church, 
which  had  never  departed  from  the  Catholic  faith  and  had  never 
been  corrupted  by  heresy,  had  no  necessity  for  such  a  profession  of 
faith.  But  the  Emperor  requested  as  a  coronation  gift  to  him  and 
for  the  edification  of  the  faithful,  who  from  all  parts  of  the  world 
flocked  to  Rome,  that  the  Pope  would  prescribe  the  insertion  of  the 
profession  of  faith  into  the  solemn  High  Mass,  and  the  Pope  deemed 
it  advisable  to  introduce  into  Rome  a  custom  which  henceforth  for 
all  times  would  be  a  testimony  of  the  lively  faith  of  the  holy 
Emperor  and  which,  in  consequence,  would  enkindle  this  ardor  of 
faith  in  thousands  of  hearts. ^ 

The  rite  for  the  recitation  of  the  Creed  is  simple.  Its  recitation 
in  a  loud  voice  invites  all  present  to  unite  in  heart  and  mind  with  the 
priest,  and  joyfully  to  repeat  the  Creed  with  him.  At  the  first 
words,  the  hands  of  the  priest  are  raised  and  extended,  to  evince  the 
joyful,  believing,  adoring  sentiments  of  the  heart.- — During  its 
recitation,  the  hands  remain  joined  before  the  breast:  this  devout 
attitude  corresponds  with  the  humble  homage  and  the  confiding 
abandonment  of  oneself  to  the  absolute  truth  and  veracity  of  God, 
and  with  the  perfect  submission  of  the  will  and  of  the  understanding 
to  the  infinite  majesty  and  sovereignty  of  God,  as  enjoined  in 
obedience  to  faith.  — The  three  different  inclinations  of  the  head  at 
the  words  Deum  —  Jesmn  Chrishtm  —  simul  adoratur^  that  is,  at 
the  confession  of  faith  in  the  Father,  the  Son  and  the  Holy  Ghost, 
express  due  reverence  to  the  three  Divine  Persons. — The  words: 
Et  incarnatus  .  .  .  are  accompanied  by  a  genuflection,  slowly  made 
in  order  appropriately  to  revere  and  glorify  the  Incarnation,  this 
mystery  of  God's  inconceivable  condescension  and  self-annihilation, ^ 
—  At  the  last  words  (et  vitam  venturi  saecttli)^  the  priest  makes  the 
Sign  of  the  Cross.  This  Sign  of  the  Cross  has  been  variously  inter- 
preted: it  can  be  understood  as  referring  to  the  entire  Symbol,  or 
merely  to  the  words  immediately  preceding.  In  the  former  case  it 
is  evident  how  appropriate  it  is  to  couclude  and  seal  the  Credo  with 
the  Sign  of  the  Cross,  because  the  latter  is  not  only  a  brief  profession 
of  our  faith,  but  also  our  shield  and  buckler  against  all  the  adver- 


i     Laurent.  Hagiol.Pr.  II,  167. 

2  If  the  celebrant,  the  deacon  and  subdeacon  are  seated,  while  these  words  are 
sung  by  the  choir,  as  a  rule,  they  make  only  a  profound  bow  with  head  uncovered. 
But  at  Christmas  and  at  the  Annunciation  (when  the  latter  feast  is  transferred,  in 
ipsa  die  translationis  —  vS.  R.  C.  25.  vSept.  1706)  they  must  rise  from  their  seats  and 
kneel  down  on  the  lowest  step  of  the  altar,  on  the  Epistle  side,  (utroque  genu  cum 
capitis  inclinatione),  because  on  these  days  the  mystery  of  the  Incarnation  is 
celebrated  in  a  special  manner.     (vS.  R.  C.  11.  Jun.  1701 ;  23.  Mai.  1846.) 


43.   The  Creed,  487 

saries  and  dangers  of  our  faith. -^  —  With  this  signification  we  can 
easily  harmonize  the  other,  which  places  the  Sign  of  the  Cross  in 
special  relation  to  the  concluding  words:  ^Uind  the  life  of  the  ivorld 
to  come.^^  According  to  this,  it  would  here  signify  the  fundamental 
truth,  that  only  the  royal  road  of  the  Cross,  the  way  of  sorrow  and 
suffering,  leads  to  the  home  of  imperishable  joys.  Besides  this 
allusion,  that  the  way  of  the  Cross  is  the  path  to  eternal  glory,  it 
contains  the  admonition  that  the  Sign  of  the  resplendent  Cross  will 
appear  in  the  heavens  with  Christ  at  His  second  coming  to  judge  the 
world. 

While  in  the  Greek  the  Symbol  of  faith  is  placed  after  the  kiss 
of  peace  which  follows  the  Offertory,  the  Roman  liturgy  orders  its 
recitation  after  the  Gospel,  and  whereas  in  the  former  the  Creed  is  a 
permanent,  constituent  part  of  every  Mass  celebrated,  it  occurs  in 
the  latter  liturgy  only  on  certain  days  as  a  mark  of  special  distinction. 
The  Credo  has  assuredly  in  the  make-up  of  the  Roman  liturgy  for 
Mass  the  most  suitable  position.  It  makes  no  difference  whether  it 
be  regarded  as  the  end  of  the  first  or  as  the  beginning  of  the  second 
principal  division  of  the  Mass,  it  is  in  any  case  the  most  proper 
medium  and  connecting  link  between  the  two  parts.  As  the 
blossom  and  fruit  of  the  preceding  Scriptural  readings  ^  it  forms,  on 
the  one  hand,  the  conclusion  of  the  general  divine  Service;  but  on 
the  other  hand,  it  is  also  the  foundation-stone  and  the  basis  for  the 
special  sacrificial  celebration  about  to  begin,  which  is  called  in  a 
special  manner  the  "mystery  of  faith"  (nujstermm  fidei), 

2.  Since,  therefore,  only  certain  Masses  are  distinguished  and 
privileged  above  others  by  the  solemn  profession  of  faith,  the 
question  remains  to  be  answered,^  which  were  the  reasons  for 
admitting  the  Symbol  into  the  sacrificial  rite.*  As  a  rule,  liturgists 
classify  under  three  heads  the  principal  reasons  for  the  recitation  of 
the  Symbol,  and  these  they  designate  by  the  words  Mysterium  — 
Doctrina  —  Solemnitas. 

a.  Accordingly,  the  first  principal  reason  lies  in  the  m^^stery 
celebrated.     The    Credo  is  recited,   namely,   on  certain    days  and 

^  Signaculum  crucis  virtutem  passionis  Christi  ostendit.  Hoc  ergo  quando 
f route  imprimitur,  christiauus  inmiitur.  Quando  contra  imminens  periculum 
opponitur,  adversaria  virtusy>^^a^7/r.  Primum  ad  arma,  secundum  ad  tela ;  primum 
ad  defensionem,  secundum  ad  impugnationem  (Hugo  de  s.  Vict.  De  Sacrament. 
1.  2,  p.  9,  c.  8). 

2  Quia  Christo  credimus  tanquam  divinae  veritati  (Joan.  8,  46),  lecto  Evange- 
lio,  symbolum  fidei  cantatur,  in  quo  populus  ostendit  se  per  fidem  Christi  doctrinae 
assentire  (S.  Thom.  2,  q.  83,  a.  4). 

3  Cf.  Cavalieri  V,  c.  12,  n.  9 — 64.  —  Quadt,  Die  Liturgie  der  Quatembertage 
S.  64—65,  72—77. 

^  From  the  statement  of  Innocent  III.  (De  sacr.  alt.  myst.  1.  2,  c.  51)  it 
follows,  that  already  in  the  twelfth  century  certain  rubrics  had  obtained  regarding 
the  recitation  or  omission  of  the  Credo  on  certain  days.  The  practice  was,  and 
continued  to  be,  widely  different  until  the  liturgical  development  was  concluded  in 
the  revision  and  the  new  edition  of  the  Missal  under  Pius  V. 


488  //.  Liturgical  and  Ascetical  Part. 

feasts  whose  historical  foundation  or  dogmatic  subject  is  contained 
in  the  Symbol,  that  is,  one  of  the  mysteries  expressly  mentioned 
therein  or  at  least  acknowledged  as  therein  included.^  Since  the 
celebration  of  divine  worship  on  such  days  is  consecrated  to  the 
commemoration  and  to  the  honor  of  a  special  mystery  of  faith,  it  is 
proper  to  confess  this  mystery  by  the  solemn  singing  or  the  recita- 
tion aloud  of  the  Credo.     Among  such  days  are  reckoned  : 

a.  All  Sn}ulai/s.^ — Sunday  is  sanctified  by  reason  of  many 
mysteries  recited  in  the  Symbol  and  is  devoted  to  their  commemora- 
tion. The  celebration  of  Sunday  is  pre-eminently  ordained  to 
honor  the  triune  God;  this  veneration  is  rendered  to  the  Adorable 
Trinity  not  merely  because  of  the  infinite  majesty  and  glory  of  the 
divine  Persons,  but  also  on  account  of  the  great  works  of  their  power 
and  love  for  the  salvation  of  men.  A  number  of  these  great  works 
were  wrought  on  the  first  day  of  the  week,  which  day  corresponds 
to  our  Sunday:  for  on  this  day  was  commenced  the  creation  of  the 
world  in  the  beginning  of  time;  and  also,  in  the  fulness  of  time,  the 
new  creation  of  the  fallen  world  was  accomplished  by  Christ's  re- 
surrection^ and  the  sending  of  the  Holy  Ghost.  With  greater  prob- 
ability, it  is  held  that  on  this  day  Jesus  Christ  was  born,  and  at  the 
Circumcision  shed  His  first  blood,  receiving  the  sweet  name  of  Jesus. 
It  is,  therefore,  not  alone  the  resurrection  of  the  Lord,  but,  at  the 
same  time,  other  mysteries  besides,  which  induced  and  occasioned 
the  recitation  of  the  Credo  on  Sunday.  —  The  day  of  the  I^ord  re- 
minds and  admonishes  us  not  only  to  profess  the  faith  with  heart  and 
mouth,  but  also  to  tend  with  earnest  hope  and  childlike  love  towards 
God  as  our  last  end  and  supreme  good, — consequently,  to  make 
ready  to  enter  into  that  rest  (Heb.  4,  11),  which  has  no  end;  for 
this  is  the  full  meaning  of  the  expression  ''to  believe  in  God" 
(credere  in  JDeum). 

h)  The  feasts  of  the  Most  Holy  Triniti/  and  Whitsimday ^  as 
ivell  as  all  the  feasts  of  Jesus  Christ  and  of  His  Blessed  Mother 
Mary.  —  In  the  Credo  we  proclaim  the  name  and  glory  of  the  three 
Divine  Persons,  who  are  therein  expressly  mentioned  and  confessed. 
—  Through  His  joyful,  sorrowful  and  glorious  mysteries,  which  are 
celebrated  during  the  course  of  the  ecclesiastical  year  and  are  men- 
tioned in  the  Creed,  Jesus  Christ  has  become  the  "author  and 
finisher,"  as  well  as  the  most  comprehensive  object  "of  our  faith" 
(Heb.  12,  2).  In  these  mystical  joys,  sorrows  and  glories,  the 
Blessed  Mary,  Virgin  Mother  of  God,  is  inseparably  connected  and 
united  with  her  Son;  therefore,  some  special  days  are  feasts  of  ]\Tary 
as  well  as  of  Jesus.     The  Blessed  Virgin  is  also  i:)raised  by  the  Church 


1  According  to  John  Beleth,  the  Credo  was  recited  in  the  twelfth  ceutur}'  in 
eorum  tantummodo  festis,  quorum  in  Symbolo  fit  mentio  (Rational,  c.  40). 

2  Suarez,   De  relig.  tr.  II,  1.  2,  c.  5,  n.  8—14.  —  Bona,  De  divin.  Psalm,  c.  16, 
§  18. 

3  Primo  dierum  omnium  —  quo  mundus  exstat  conditus  —  vel  quo  resurgeus 
Conditor  —  nos  morte  victa  liberat  (S.  Gregor.  M.). 


43.    The  Creed,  489 

as  the  Queen  of  Apostles  and  of  Apostolic  Doctors,  as  she  who  has 
destroyed  all  heresies. ^ 

c)  The  feasts  of  the  Holy  Angels. — The  reason  is  found  in  the 
mention  made  of  them  in  the  words  "the  invisible  world' '  {i)U'isi- 
hilium)^  by  wdiich  the  angels  are  imderstood.  —  The  recitation  of 
the  Credo  in  the  Masses  of  the  angels  can  be  still  further  based  on 
their  mission  and  calling;  for  they  are  "all  ministering  spirits,  sent 
to  minister  for  them  who  shall  receive  the  inheritance  of  salvation'' 
(Heb.  I,  14).  As  messengers  of  God,  the  angels  appear  active  in 
carrying  out  the  work  of  redemption,  in  which  they  most  heartily 
take  part.  They  announce  to  man  the  decrees  and  revelations  of 
God.  An  angel  brings  to  i\Iary  the  joyful  tidings  that  she  is  to  be- 
come the  ^Mother  of  the  Saviour.  About  the  Saviour  angels  ascend 
and  descend:  they  appear  at  His  birth,  at  His  resurrection  and  as- 
cension —  and  they  will  accompany  Him  on  His  return  to  judge  the 
world.  They  labor  untiringly  for  the  extension  and  progress  of  the 
kingdom  of  God  upon  earth;  to  the  Church  they  are  a  heavenly, 
protecting  guard  in  all  her  sufferings  and  combats  with  the  powers 
of  hell  and  the  hatred  of  the  w^orld. 

d)  The  Feast  of  All  Saints.  —  The  Credo  on  this  day  has  for 
its  reason  the  article  of  faith  of  "the  one,  holy.  Catholic  and  Apos- 
tolic Church,"  whose  triumphant,  glorious  members  are  the  blessed 
in  heaven.  In  addition  to  this,  we  find  ver\'  many  among  the  saints 
to  wdiom  the  Credo  is  already  given  for  other  reasons. 

e)  TJte  celehration  of  the  Dedication  of  the  Church  and  its 
anniversarif.  —  This  day  also  may  be  brought  into  relation  wnth  the 
above-mentioned  article  of  the  Symbol;  for  the  material  house  of  God 
is  a  figure  of  the  Church  Militant  and  Triumphant,  of  the  kingdom 
of  Christ  on  earth  and  in  heaven. 

b)  The  second  principal  reason  for  the  recitation  of  the  Symbol 
is  designated  by  the  w^ord  doctrine.  For  this  reason  the  honor  of 
the  Creed  is  bestow^ed  upon  the  principal  and  secondary  feasts-  of  the 
Apostles,  Evangelists  and  Doctors  of  the  Church. 

a)  The  Symbol  contains  the  doctrine  taught  by  the  Apostles, 
and  it  mentions  expressly  as  one  of  the  four  marks  of  the  true  Church 
that  she  is  Apostolic.  The  Apostles  introduced  into  the  world  the 
Church  instituted  by  Christ  and  they  spread  it  over  the  whole  earth. 
They  w^ere  the  organs  of  the  Holy  Ghost  and  the  infallible  bearers 
of  revelation;  they  announced  all  that  Christ  did  and  suffered  for 
our  salvation.^ 

1))  By  the  hands  of  Evangelists  the  Holy  Ghost  Himself  wrote 
down  the  histor}^  of  redemption,  the  tidings  of  salvation  of  the  king- 


1  Gaude,  Maria  Virgo,  cunctas  haereses  sola  interemisti  in  universo  mundo 
(Antiph.  Eccles.)  = 

2  Yet  only  inasmuch  as  they  are  celebrated  sub  ritu  duplici. 

3  Isti  (scil.  Apostoli)  sunt  viri  sancti,  quos  elegit  Dominus  in  caritate  non 
ficta,  et  dedit  illis  gloriam  sempiternam :  quorum  doctrina  fulget  Ecdesia,  ut  sole 
luna  (Breviar.  Roman.). 


490  //.  Liturgical  and  Ascetical  Part. 

dom  of  Christ,  the  doctrines  and  facts,  the  mysteries  and  means  of 
grace  of  our  faith;  these  writings  of  the  holy  Gospels  were  handed 
over  and  entrusted  to  the  Chu-rch  as  a  precious  treasure. 

c)  The  Doctors  of  the  Church  are  chosen  and  glorious  men,  of 
whom  *' nations  shall  declare  the  wisdom,  and  the  Church  shall  show 
forth  the  praise"  (Ecclus.  39,  14).  With  the  depth  of  their  know- 
ledge corresponded  the  height  of  their  sanctity.  Enlightened  with 
light  from  above  and  inflamed  with  ardor  for  the  truth,  they  have  in 
their  conversation  and  writings  gradually  developed,  confirmed  and 
defended  the  doctrine  of  Christ  against  the  attacks  of  error  and 
calumny.^ 

These  choirs  of  saints  shall  shine  as  the  brightness  of  the  firma- 
ment and  as  stars  for  all  eternity  (Dan.  12,  3),  because  they  have 
illumined  the  whole  world  with  the  light  of  faith:  what  then  is  more 
appropriate  than  that  glory  be  shed  on  their  feasts  by  the  recitation 
in  the  Mass  of  the  joyful  and  solemn  profession  of  faith  ? 

All  the  other  saints  —  martyrs  and  confessors,  holy  women  and 
sacred  virgins  —  possessed  indeed  the  virtue  of  faith  in  an  heroic 
deeree,  and  some  of  them  even  merited  for  themselves  the  immortal 
honor  to  extend  the  faith,  yet  in  this  respect  they  are  outranked  by 
the  Apostles,  the  Evangelists  and  the  Doctors  of  the  Church,  and  in 
the  Mass  of  their  feast  the  Credo  is  properly  left  out.  * 

d)  Only  on  the  feast  of  St.  Mary  Magdalen  does  the  Church 
make  an  exception:  besides  the  most  holy  Mother  of  God,  to  St.  Mary 
Magdalen  alone  among  all  the  female  saints  is  the  distinction  of  the 
recitation  of  the  Creed  on  her  feast  accorded.  Why  is  this?  Prob- 
ably because  Magdalen  —  after  the  Mother  of  God  —  first  beheld  the 
Risen  Saviour  and  as  an  eye-witness  of  His  resurrection,  she  was 
sent  by  Him  to  the  Apostles  as  the  first  promulgator  of  the  mystery 
of  His  resurrection.  Mary  Magdalen  went  to  the  disciples  and  an- 
nounced to  them:  *'I  have  seen  the  Lord,  and  these  things  He  said 
to  me"  (John  20,  18).  St.  Jerome  in  the  life  of  St.  Marcella  writes: 
"Mary  Magdalen,  on  account  of  her  fervor  and  the  ardor  of  her 
faith,  received  the  name  of  one  'standing  on  a  high  tower,'  ^  and  she 
was  found  worthy,  the  first  of  all  even  before  the  Apostles,  of  behold- 
ing the  Risen  Lord." 

^  At  present  the  following  Saints  are  venerated  as  Doctors  of  the  Church  : 
1.  Athanasius ;  2.  Basil  the  Great ;  3.  Gregory  of  Nazianzum  ;  4.  John  Chrysostom ; 
5.  Ambrose;  6.  Jerome  ;  7.  Augustine;  8.  Gregory  the  Great;  9.  Thomas  of  Aquin; 
10.  Bonaventure  ;  11.  Anselm  ;  12.  Isidore  of  Seville  ;  13.  Peter  Chrysologus  ;  14.  Leo 
the  Great;  15.  Peter  Damian  ;  16.  Bernard;  17.  Hilary;  18.  Alphonsus  Maria  de 
Liguori ;  19.  Francis  de  vSales;  20.  Cyril  of  Jerusalem  ;  21.  Cyril  of  Alexandria; 
22.  John  Damascene  ;  23.  Venerable  Bede.  (Cfr.  Bened.  XIV.  De  serv.  Dei  beatif. 
1.  4,  p.  2,  c.  11  et  12.  —  Acta  sauctae  sedis  VI,  289  sqq.) 

2  Hence  the  Memorial  Verse  : 

D  A  credit;   M  V 'C,  per  se,  non  credit. 
D  =  Doctores,  A  =  Apostoli,  M  =  Martyres,  V  =  Virgines  et  Viduae,    C  =  Con- 
fessores. 

3  Magdalena  from  Migdol  =  the  observatory  or  the  tower. 


43.    The  Creed,  491 

c)  The  third  reason  for  inserting  the  Credo  in  the  ritual  of  the 
Mass  is  some  special  solemnity,  that  is,  the  profession  of  faith  is  often 
sung  or  recited  publicly  to  enhance  the  exterior  splendor  of  the  feast 
or  Mass.  According  to  this  rule,  the  following  feasts  or  Masses  are 
entitled  to  the  Creed: 

a)  The  so-called  Patronal  feasts,  that  is,  the  feast  of  the  ]Drin- 
cipal  Patron  of  the  church  and  of  the  place. ^  The  patron  of  a  church 
is  that  saint  under  whose  invocation  and  in  whose  honor  the  church 
has  been  erected  and  dedicated.  Since  the  church  has  received  its 
name  (its  title)  from  this  saint,  he  is  usually  called  in  liturgical 
language  the  Titular  of  the  church,  even  if  he  be  not  at  the  same 
time  the  patron  of  the  place.  Moreover,  the  title  of  a  church  is  not 
always  that  of  a  saint  or  an  angel,  but  is  taken  from  some  myster}', 
for  example,  that  of  the  holy  Trinity,  or  from  the  five  sacred  wounds 
of  Christ.  —  By  the  patron  of  the  place,  on  the  other  hand,  we 
understand  that  saint  who  is  chosen  as  the  special  intercessor  or 
protector  of  a  parish,  a  diocese,  a  province  or  a  kingdom  and  who  is 
invoked,  honored  and  celebrated  as  such.'^ 

h)  The  Mass  of  the  feast  of  a  saint  in  that  church  in  which  the 
body  or  at  least  a  notable  relic  (reJiquia  insignisY  is  preser\'ed.  — 
Besides  this  may  also  be  reckoned  the  solemn  High  IMass,  which 
"on  account  of  an  extraordinary  concourse  of  people"  (missa  solem- 
nis  oh  extraord'marium  popuVi  concursum)  is  celebrated  in  honor  of 
the  saint  who  has  a  special  altar  in  the  church. 

c)  The  solemn  Votive  INIasses  which,  on  general  and  important 
occasions,  are  celebrated  by  order  or  with  permission  of  the  bishop; 
those  only  have  no  Credo  which  are  sung  on  ordinary  week  days  in 
purple  vestments. 

1  Titularis  sive  patronus  ecclesiae  is  dicitur,  sub  cujus  nomine  seu  titulo 
ecclesia  fundata  est  et  a  quo  appellatur.  Patronus  autem  loci  proprie  is  est,  quern 
certa  civitas,  dioecesis,  provincia,  regnum  etc.  delegit  velut  singularem  ad  Deum 
patronum  (S.  R.  C.  9.  Mai.  1857). 

2  Churches,  therefore,  have  either  titular  feasts  in  a  stricter  sense,  or  patronal 
feasts ;  places,  on  the  contrary,  have  only  patronal  feasts.  There  is  a  distinction 
between  patronus  vel  titulus  principalis  and  patronus  vel  titulus  minus  principalis 
s.  secundarius.  The  Symbol  properly  is  only  for  the  chief  (festum  primarium), 
but  not  for  the  secondary  feast  (festum  secundarium)  of  the  principal  patron  or 
principal  patrons,  as  only  the  principal  feast  sub  ritu  dupl.  I.  cl.  cum  oct.  is  cele- 
brated. The  feast  of  the  patronus  vel  titulus  viiiius  principalis  is  usually  cele- 
brated only  sub  ritu  dupl.  maj.  vel  min.,  and  that  without  octave,  and  has,  there- 
fore, no  Credo.  (Cf.  S.  R.  C.  2.  Dec.  1684 ;  15.  Sept.  1691 ;  22.  Aug.  1744.)  —  The 
regular  priests  recite  the  Credo  also  on  the  principal  feast  of  their  founder,  but  not 
of  the  other  Saints  of  their  Order  (S.  R.  C.  12.  Mart.  1836  ;  22.  Jul.  1848). 

^  As  notable  relics  of  a  Saint  are  considered,  for  example,  the  head,  an  arm  or 
leg,  if  they  are  entire,  that  is,  consisting  of  both  bones,  and  every  other  portion,  in 
which  the  martyr  specially  suffered,  provided  it  is  still  entire  and  not  too  small, 
and  is  regularly  approved  by  the  bishop.  The  integrity  of  a  relic  may  also  be 
restored  by  the  artificial  joining  of  the  separate  fragments  of  a  member.  —  A  hand, 
a  foot,  a  thigh  bone  or  shin  bone  alone  does  not  answer  as  reliquia  ifisignis  s.  major 
(S.  R.  C.  13.  Jan.  1631.     S.  C.  Indulg.  12.  Jun.  1822). 


492  //.  Liturgical  and  Ascetical  Part. 

The  octave  is  nothing  else  than  the  continuation  and  completion 
of  the  celebration  of  the  feast;  therefore,  if  a  feast  has  a  Credo,  the 
whole  octave  of  the  feast  receives  also  this  distinction.  If  feasts  that 
have  no  Credo  fall  during  such  an  octave  or  on  a  Sunday,  they  then 
receive  it  on  account  of  the  day  on  which  they  are  celebrated. 

Thus  the  Church  has,  according  to  well  established  principles, 
prescribed  the  Credo,  as  a  special  distinction  of  the  feasts  and  days, 
only  in  such  Masses  whose  character  has  a  most  intimate  and  close 
relation  to  the  profession  of  faith. 

3.  The  profession  of  faith,  proclaimed  so  loudly  and  solemnly 
at  the  Holy  Sacrifice,  should  always  emanate  from  hearts  replete 
with  joy  and  gratitude  to  God.  Inappreciably  great  is  the  grace  of 
the  Catholic  faith.  How  touchingly  does  St.  Francis  de  Sales  write 
on  this  subject:  "O  God,  the  beauty  of  our  faith  so  ravishes  me  that 
I  die  of  love,  and  it  seems  to  me  that  the  precious  gift  God  has 
therewith  made  to  me,  I  should  preserve  in  a  heart  wholly  penetrated 
with  the  sweet  odor  of  devotion.  Be  grateful  for  this  divine  splen- 
dor, which  so  mercifully  sheds  its  rays  into  my  heart,  that  I  acknow- 
ledge the  more  clearly  the  greatness  and  desirable  sweetness  of  faith, 
the  longer  I  associate  with  those  who  have  no  faith."  And  wnth 
what  enthusiasm  does  the  Apostle  describe  the  combats  and  victories 
of  men  of  faith! ^  "By  faith  they  became  heroes  in  the  conflict;  by 
faith  subdued  kingdoms,  wrought  justice,  obtaiued  promises,  stopped 
the  mouths  of  lions,  quenched  the  violence  of  fire.  Persecuted, 
oppressed,  maltreated,  they  wandered  in  deserts,  in  mountains,  in 
the  caves  and  dens  of  the  earth,  —  of  whom  the  world  was  not 
worthy;  but,  strong  in  faith,  their  spirit  did  not  succmnb."  Mil- 
lions of  martyrs  have  eudured  pain  and  derision,  imprisonment  and 
chains,  fire  and  sword,  torture  aud  death  —  strong  in  faith  and  sacri- 
ficing themselves  cheerfully  for  the  faith.  The  "unbelieving  and 
perverse  generation"  (Matt.  17,  16)  of  this  world  cannot  understand 
the  superhuman  power  and  eudurance,  the  imperturbable  frankness 
and  fortitude,  the  invincible  meekness  and  magnanimity  infused  by 
faith.  "This  is  the  victory  which  overcometh  the  world,  our  faith" 
(i  John  5,  4).  Such  firmness,  nobility  of  heart,  strength  of  char- 
acter, contempt  of  the  world  and  of  death  are  produced  by  faith  ouly 
when  it  is  animated  aud  enlivened  by  love,  when  it  rules  our  life, 
our  thoughts  and  desires,  our  actions  and  sufferings.  The  lively, 
ardent  and  strong  faith  is  a  noble,  heavenly  plant  which  blossoms 
and  thrives  only  in  the  soil  of  an  humble  and  pure  heart;  by  the 
scorching  winds  of  pride  it  is  blighted,  and  it  is  choked  up  in  the 
mire  of  voluptuousness.  Consequently,  the  precious  treasure  of  faith 
must  be  carefully  safeguarded;  for  only  a  life  of  faith  conducts  to  the 
glory  of  the  Lord.  Therefore,  "may  the  God  of  hope  fill  you  with 
all  joy  and  i)eace  in  believing"  (Rom.  15,  13).  "Sprouting  from 
heaven  and  descending  to  earth,  faith  unites  earth  with  heaven; 
coming  forth  from  out  of  the  boundless  ocean  of  eternal  light,  its  rays 

1    Ileb.  11,  4—10. 


The  Sacrificial  Celebration  Proper.  493 

penetrate  the  dark  night  which  envelops  man,  made  of  dust,  en- 
lightening his  pathway  through  the  darksome  vale  of  life.  What 
was  man  before  this  heavenly  light  penetrated  darkness,  when  the 
nations  were  still  sitting  in  the  shadow  of  death  (Luke  i,  79;  Ps. 
106,  10;  Matt.  4,  16),  and  what  would  the  child  of  earth  be,  even 
now,  were  he  not  enlightened  from  a  higher  world  ?  What  a  sad, 
what  a  dark  picture  humanity  presents  without  faith!  —  The  light 
of  faith  dawns,  and  where  previously  there  ruled  but  folly  and  pas- 
sion, and  strife  and  fear  and  darkness  and  ruin,  there  are  now  found 
truth  and  virtue  and  peace  and  light  and  life  eternal. — Faith  brings 
to  man  consolation,  instruction,  warning,  confidence,  fortitude  and 
self-denial  on  his  journey  through  life;  faith  inspires  him  with 
courage  and  hope  in  death ;  and  faith  accompanies  him  beyond  the 
tomb  to  a  blissful  immortality,  and  in  the  more  beautiful  land  of 
light  and  glory  it  removes  the  dark  veil  from  his  eyes,  and  enables 
him  to  behold  his  God  face  to  face.  —  Thus  the  holy.  Christian  faith 
is  to  man  a  true  heavenly  messenger,  that  religion  sends  before  him 
to  prepare  his  way.  Again,  faith  is,  in  fact,  a  brilliant  star,  which 
serves  him  as  an  unfailing  guide  on  his  dangerous  passage  to  his 
heavenly  country.  Faith  is  to  him  an  angel,  who  supports  him  in 
his  arms,  a  strong  defence  and  refuge  in  every  danger.  Thus  faith 
renders  us  truly  happy  here  and  hereafter"   (Geissel  III,  123)0 

SECOND  SECTION. 
The  Sacrificial  Celebration  Proper.  ^ 

The  part  thus  far  explained  of  the  rite  of  the  ]\Iass  is  very  prop- 
erly prescribed  to  purify  the  heart  and  to  enlighten  the  mind  as  well 
as  to  enliven  faith  and  to  excite  devotion.  Now  after  the  proper 
dispositions  have  been  formed  in  priest  and  people  by  means  of  pious 
considerations  and  fervent  resolutions,  by  devout  sentiments  and 
affections,  that  is,  after  they  have  been  duly  prepared,  the  special 
celebration  of  the  Eucharistic  Sacrifice  beo^ins.  Since  this  holv 
mystery  is  not  only  offered  and  consecrated  as  a  sacrifice,  but  also 
received  as  a  sacrament,  the  representation  of  the  real  sacrificial 
service  is  naturally  divided,  as  it  were,  into  three  distinct  parts: 

I.     The    Oblation,    that   is,    the    offering    of   the    sacrificial 
elements. 

II.     The  Consecration,   that  is,   the  accomplishment   of   the 
sacrificial  action. 

III.  The  Communion,  that  is,  the  participation  in  the  accom- 
plished Sacrifice. 

1  This  portion  is  often  called  by  liturgists  of  the  Middle  Age  Missa  in  a  strict 
sense  (proprie,  proprio  nomine,  strictim).  Secunda  pars  Missae,  quae  propria  Missa 
appellata  est,  proxime  sequitur.  .  .  Haec  pars  Missae,  ut  Missam  appellamus  totum 
officium  ab  Introitu  usque  ad  "Ite  missa  est,"  si  strictim  accipiatur,  proprio  nomine 
Missa  appellata  est  (Beleth.  Ration,  c.  43).  —  Missa  vocatur  ab  eo  loco,  ubi  incipit 
sacerdos  Deo  sacrificium  offerre,  usque  ad  Ite  viissa  est  (Hildeb.  Turon.  De 
€xposit.  Missae). 


-194  //.  Liturgical  and  Ascetical  Part. 

The  Offertory,  Consecration  and  Commnnion  are  the  principal 
parts  of  Holy  Mass:  they  are  intimately  connected  with  one  another, 
bnt  are  not  of  equal  significance,  importance  or  necessity  in  the  ac- 
complishment of  the  Sacrifice. 

The  sacrificial  act  proper  (sacrificatio  vel  immolatio  corporis  et 
sanguinis  Cliristi)  is  accomplished  in  the  Consecration,  which, 
therefore,  forms  the  centre  and  summit  of  the  jMass. 

In  the  second  place  (according  to  rank)  comes  the  Communion 
of  the  oflSciating  priest,  which  belongs,  although  not  to  the  essence, 
yet  to  the  completeness  of  the  Eucharistic  Sacrifice. 

Less  important  and  significant  than  these  two  parts  is  the  Offer- 
tory, in  which  the  elements  of  bread  and  wine,  requisite  for  the 
accomplishment  of  the  Eucharistic  Sacrifice,  are  dedicated  and 
offered  to  God. 

In  the  Oblation,  therefore,  the  Sacrifice  is  prepared,  at  the 
Consecration  it  is  really  accomplished,  and  during  the  Communion 
it  is  entirely  concluded  and  finished. 

FIRST  ARTICI^E. 

The   Offertory. 

44.     Preliminary  Remarks, 

I.  The  prayers  and  ceremonies  of  the  Offertory  constitute  a 
most  appropriate,  although  not  an  essentially  necessary  preparation 
for  the  sacrificial  action  accomplished  at  the  moment  of  Consecration. 
To  comprehend  the  true  sense  and  the  abundant  contents  of  the  rite 
and  prayers  of  the  Offertory,  the  following  points  should  be  con- 
sidered. 

The  words  and  the  rite  of  the  oblation  before  the  Consecration 
relate  to  a  twofold  object  —  namely,  to  the  elements  of  bread  and 
wine,  and  also  to  Christ's  Body  and  Blood.  In  the  first  place,  the 
oblation  (ohlatio)  relates  to  the  Eucharistic  elements:  the  bread  and 
wine  are  withdrawn  from  common  use,  consecrated  to  God  and  pre- 
viously sanctified,  that  they  may  be  in  a  manner  prepared  and  made 
fit  for  their  unspeakably  exalted  destiny.  We  give  np  all  claim  to 
these  earthly  gifts  and  offer  them  to  the  Most  High,  with  the  inten- 
tion and  desire  that  He  would  change  them  in  the  course  of  the 
Sacrifice  into  the  most  holy  Body  and  Blood  of  Christ.  Accordingly, 
this  portion  of  the  Mass  rite  includes  manifold  petitions  to  the  ^lost 
High,  that  He  graciously  accept  and  bless  or  consecrate  the  bread 
and  wine  offered.^  —  Yet  the  Offertory  has  not  exclusively  for  its 
object  the  mere  elements  of  bread  and  wine,  but  also  the  real  object 
of  the  vSacrifice,  the  true  and  only  Sacrifice  of  the  New  Law,  that  is, 
the  Body  and  Blood  of  Christ,  which  by  Consecration  take  the  place 


^  During  the  Middle  Age  many  prayers  were  expressly  said  during  the  Offer- 
tory for  the  consecration  of  the  elements.  Sanctifica  t,  quaesumus  Domine  Deus, 
hanc  oblationem,  ut  nos  Unigeniti  corpus  (or  sanguis)  fiat.  —  Oblatum  tibi,  Do- 
mine, munus  sanctifica,  ut  nobis  unigeniti  Filii  tui  D.  N.  J.  C.  corpus  et  sanguis 
fiat.     (Cf.  Ebner,  Quellen  und  Forschungen  vS.  296  etc.) 


-44.   Preliminary  Remarks.  4:95 

of  the  former  substances  of  bread  and  wine,  and  thus  become  present 
on  the  ahar.^  The  Church,  therefore,  does  not  wait  until  the  change 
of  substance  has  taken  place  to  offer  to  the  Divine  ^Majesty  the 
Divine  Victim;  —  no,  she  already  now  offers  the  real  Victim  to  the 
Divine  Majesty,  regarding,  as  it  were,  the  approaching  Consecration 
of  the  sacrificial  elements  as  if  already  passed."-  The  offering  {ob- 
latio)  of  the  sacrificial  gifts  may  precede  and  follow  the  accomplish- 
ment of  the  actual  sacrificial  act  {hnnioIatiOj  sacrificatlo) ^  as  in  our 
rite  for  Mass,  in  which  a  similar  oblation  repeatedly  takes  place,  on 
the  one  hand,  for  the  glorification  of  the  divine  name,  on  the  other, 
for  the  salvation  of  the  living  and  of  the  dead.  From  this  point  of 
view  it  can  be  explained  why  the  Church  already  designates  her 
Oblation  by  such  names  (iyy/»^ar;^/c/^((  Jiostia,  callx  salutaris,  sancta 
sacrificia  ill'ibata,  sacr'ificium  landis^  etc.)^  as  in  their  full  sense  are 
applicable  only  to  Christ's  sacrificial  Body  and  Blood,  —  and  wdiy  by 
reason  of  this  Oblation  she  expects  as  great  effects  and  fruits  as  can 
by  no  means  be  ascribed  to  the  offering  of  some  bread  and  wine,  but 
only  to  the  offering  of  the  Divine  Victim. 

From  the  liturgical  prayers  of  the  Offertory*,  therefore,  we  may 
by  no  means  conclude  that  the  offering  of  the  elements  of  bread  and 
wine  is  a  real  sacrifice  or  constitutes  a  part  of  the  Eucharistic  Sacri- 
fice.^    Only  Jesus  Christ,  present  on  our  altars  under  both  species  as 

1  Respondeo,  illam  oblationem  panis  et  vini,  quae  fit  in  Missa,  uon  esse  obla- 
tionem  sacrificativam,  sed  simplicem  oblationem,  qua  offertur  materia,  ex  qua 
facienda  est  hostia  sacrificanda.  .  .  Dicitur  autem  panis  hostia,  quia  in  ipsotanquam 
in  materia,  ex  qua  facienda  est,  praeexistit  hostia  et  quia  ipsam  repraeseutat:  unde 
cum  nondum  sit  praesens  hostia,  offertur  Deo  simplici  oblatione  tanquam  praepa- 
ratoria  in  pane  tanquam  in  typo.  Quia  cum  sit  futura  panis  spiritualis  et  vestita 
accidentibus  panis,  assumitur  panis  ut  materia  praevia  tanquam  typus  illius  (Pas- 
qualigo,  De  sacrific.  N.  L.  tr.  1,  q.  30,  u.  8). 

2  This  view  is  not  opposed  to  the  meaning  of  the  Offertory  prayers,  which  are 
here  considered  ;  for  even  according  to  the  ordinary  mode  of  speaking  the  demon- 
strative pronoun  {Jiic,  this)  in  general  refers  to  things  near  the  person  speaking. 
Now  such  things  can  either  really  and  perceptibly  be  near  (demonstratio  ad  sensuvi), 
or  be  merely  represented  as  present  and  thought  to  be  present  (demonstratio  ad 
iyitelleduni) .  All  Middle  Age  scholastics  acknowledge  this  distinction  in  explain- 
ing the  words  of  Consecration.  Pronomen  hoc  facit  demonstrationem  ad  intellec- 
tum  et  adsensum  simul,  sic  intelligendo,  quod  demonstrat  aliquid  quod  est  objectum 
intellectus  et  aliquid  quod  est  objectum  sensus  (Richard,  a  Med.  IV,  dist.  8,  a.  3, 
q.  1).  The  expressions:  hanc  hostiam,  hanc  oblationem,  ^t?^  sacrificium  etc.,  that 
often  occur  in  the  Offertory  prayers  before  the  Consecration,  may,  therefore,  gram- 
matically be  equally  as  readily  referred  to  Christ's  Body  and  Blood  that  seem  in  the 
light  of  the  spirit  and  of  faith  as  already  present,  as  to  the  bread  and  wine  which 
the  celebrant  beholds  with  his  corporeal  eyes  immediately  before  him.  (Cf.,  for 
example,  the  Secreta :  Haec  oblatio,  Domine  quaesumus,  ab  omnibus  nos  purget 
offensis,  quae  in  ara  crucis  etiam  totius  mundi  tulit  offensam  (Missa  vot.  de  s.  Cruce). 

^  Dico,  hanc  oblationem  nullo  modo  pertinere  ad  substautiam  hujus  sacrificii, 
neque  ut  essentialem  partem  neque  ut  integralem,  sed  tantum  esse  ceremonialem 
quamdam  praeparationem  ab  Ecclesia  institutam  ad  conciliandam  devotionem  et 
reverentiam  animosque  fidelium  excitandos  ad  mysterium  ipsum  peragendum 
(Suarez  disp.  75,  sect.  3,  n.  1). 


496  //.   Liturgical  and  Ascctical  Part. 

symbols  of  His  death,  is  the  perpetual  Sacrifice  of  the  Catholic 
Church,  our  real  and  true  Sacrifice.  "As  soon  as  Christ,  by  virtue 
of  the  Consecration,  has  descended  from  heaven,  as  soon  as  He  has 
taken  up  His  abode  with  us  under  the  humble  appearances  of  bread 
and  wine.  He  offers  Himself  to  His  Father  a  clean  oblation,  amid 
a  sin-stained  human  race,  shows  His  wounds  to  His  Father  and  holds 
up  His  death  before  Him,  and  in  His  wounds  and  death  exhibits  all 
His  obedience,  all  His  humiliations  and  His  love.  And  we,  fully 
conscious  of  our  unworthiness,  take  up  this  clean  oblation  with 
a  thrill  of  joy  and  offer  it  to  the  Father.  The  offering  of  the  bread 
and  wine,  which  previously  takes  place  in  Holy  Mass,  removes  the 
bread  and  the  wine  from  ordinary  use  and  dedicates  them  to  God, 
that  He  may  change  this  inefficacious  offering  into  the  true  oblation 
that  worketh  salvation.  This  offering  of  bread  and  wine  should 
serve  to  prepare  us  and  to  raise  our  hearts  to  the  Lord,  who  is  to 
appear  and  to  whom  the  prayers  of  the  Church  already  beforehand 
refer,  and  whom  the  Church  meets  with  rejoicings,  as  she,  in  the 
spirit  of  meditation,  beholds  Him  approaching:  'Blessed  is  He,  that 
cometh  in  the  name  of  the  Lord.  Hosanna  in  the  highest !'  But 
when  He  does  come,  it  is  not  in  the  splendor  of  His  glory  that  He 
appears,  but  enveloped  under  the  images  of  His  passion  and  death, 
and  environed  with  the  most  painful,  heart-rending  reminiscences." 
(Eberhard  I,  337.) 

Until  far  into  the  thirteenth  century  the  Roman  Church  had  in 
this  portion  of  the  Mass  rite  only  the  Offertory  chant  (Offertorium) 
of  the  choir  and  the  secret  oblation  prayer  of  the  priest  (Oratlo 
super  ohlata  =  Secreta)^:  all  the  other  intervening  prayers  of  the 
Offertory  were  admitted  only  after  this  epoch  into  the  Roman  rite,- 
after  they  had  already  been  adopted  by  other  churches.  "All  the 
prayers  connected  with  the  Offertory  are  remarkably  short;  but  they 
are  full  of  vigor  and  of  feeling;  there  is  in  them  a  most  heavenly  and 
sublime  simplicity,  a  mild  and  tender  pathos"  (Wiseman).  —  All 
these  prayers  collectively  were  in  former  times  not  improperly  styled 
the  minor  Canon  (canon  minor) ^  as  their  contents  indicate  they  were 
in  many  ways  connected  with  the  great,  that  is,  with  the  real  Canon. 

45.     The  Offertory  Chant. 

I.  The  Offertory  is  introduced  by  the  kissing  of  the  altar  and 
the  mutual  salutation:    Dominus  vohiscimi  —  IlJt  cum  Spnitu  tuo.^ 

^  Circa  oblationem  duo  aguntur:  scil.  laus  populi  in  cantu  offertorii,  per  quod 
significatur  laetitia  offerentiuni,  —  ct  oratio  sacerdotis,  qui  petit  ut  oblatio  po])uli 
sit  Deo  accepta  (1  Par  29,  17).     S.  Thorn.  3,  q.  83,  a.  4. 

2  Romanus  Ordo  nullam  orationem  instituit  post  Offerendani  ante  Secrctam 
(Microlog.  c.  11).  The  prayers  now  prescribed  we  meet  for  the  first  time  in  Ordo 
Rom.  XIV,  c.  63.  Perfect  unity  in  regard  to  the  rite  and  prayers  at  the  offering  of 
the  Sacrificial  Klements  was  restored  only  in  the  sixteenth  century  by  the  jiublica- 
tion  of  the  newly  revised  Missal.     (Cf.  Krazer  sect.  4,  art.  1,  c.  8,  §  250). 

•'  Quartum  oflficium  (=  distinctio,  part)  Offertorium  vel  Offerenda  voc.itur, 
quod  iucipit  a  Doviinus  vobiscuin.     Cousuetudo  est  quod  cum  uuper  ad  operarios 


Jto.    The  Offertory  Chant.  497 

By  these  words  priest  and  people  reciprocally  express  the  desire  that 
the  Lord  would  assist  them  by  His  grace,  aid  and  power,  in  order 
that  with  lively  faith  and  with  proper  dispositions  they  may  celebrate 
the  Eucharistic  Sacrifice,  and  in  union  therewith  offer  themselves 
to  the  Most  High  as  an  acceptable  gift.  The  nearer  the  moment  of 
the  Sacrifice  approaches,  the  more  urgently  do  we  require  assistance 
from  above. 

The  Or  emus  ^  which  the  priest  then  says,  relates  not  merely  to 
the  Offertory  chant,  but  also  to  the  whole  series  of  prayers  that  are 
said  during  the  Offertory.  All  present  are  thereby  exhorted  to  unite 
with  the  celebrant  in  sentiments  of  devotion,  in  a  spirit  of  recollec- 
tion, with  attention,  with  heartfelt  fervor,  and,  in  union  with  him, 
to  pray  and  make  the  offering  in  silence;  for  the  interior  sentiments 
of  prayer  and  sacrifice  alone  impart  to  our  offering  true  and  full 
value  in  the  sight  of  God. 

After  this  the  priest  recites  an  Antiphon,  which  in  the  IMissal 
is  called  Offeytoriiini}  From  Apostolic  times  until  about  the  eleventh 
century,  there  was  always  a  procession  at  the  Offertory  during  the 
celebration  of  the  Holy  Mysteries.  All  the  faithful  wdio  were  to  be 
admitted  at  the  Table  of  the  Lord  —  and  only  these  — were  author- 
ized and  at  the  same  time  bound  at  the  Offertory  to  offer  their  gifts. 
The  rite  of  this  offering  differed  at  various  places  and  times.  To  the 
altar  and  at  the  Offertory,  for  the  most  part,  bread  and  wine  alone 
could  be  brought  as  offering;  from  these  gifts  the  materials  for  the 
Sacrifice   were   selected.^     The   procession   at    the    Offertory   of  the 


ingredimur,  eos  salutemus.  Sic,  secundum  quosdam,  cum  de  uno  officio  ad  aliud 
transitum  facimus  (that  is,  at  the  beginning  of  a  new  part  of  the  Mass),  salutationem 
praemittimus  (Sicard.  1.  3,  c.  5).  —  Lecto  Evangelio  populus  offert,  chorus  cantat, 
sacerdos  suscipit,  Deoque  corde  et  ore  et  manibus  repraeseutat  et  incurvatur  etorat. 
Officium  igitur,  quod  nos  dicimus  Offerendam,  ab  eo  loco  inchoatur,  ubi  post  Evan- 
gelium  sacerdos  dicit  Doininus  vobiscuni  et  finitur  in  eo  loco,  ubi  excelsa  voce 
dicit :  Per  omnia  saecula  saeculoriini  (Hildeb.  Turon.  De  exposit.  Missae). 

1  The  word  Offertorium  designates  in  a  more  comprehensive  sense  also  the  so- 
called  Little  Canon,  that  is,  all  the  prayers  and  rites  of  the  Offertory  until  the 
conclusion  of  the  Secreta.  Already  in  the  Ord.  Rom.  the  Antiphon  in  question  is 
called  Offertorium,  and  it  is  distinguished  from  the  added  verses  (Canitur  offerto- 
rium cum  versibus  —  Ord.  II,  n.  9).  The  word  Offertorium,  which  is  found,  only 
in  Church  Latin,  had  previously  several  other  meanings.  Thus  in  old  documents 
it  designated,  for  example,  the  book  in  which  the  Offerton,^  chants  were  contained, 
then  the  Sacrificial  Gifts  themselves.  Pontifex,  Offertorio  lecto,  ....  accipit 
offertorium  ''the  lighted  candles)  ab  omnibus  ordinatis  (Pontif.  Roman.  De 
ordinat.  Presbyt.). 

2  According  to  an  ancient  custom  and  an  ecclesiastical  ordinance,  the  faithful 
formerly  offered  in  more  or  less  close  reference  to  the  Eucharistic  Sacrifice  all 
manner  of  material  gifts  (oblationes,  Trpoo-^opat) ,  to  defray  the  expenses  of  the  divine 
service,  as  well  as  for  the  maintenance  of  the  clergy  and  the  poor.  Thus  they 
offered,  for  example,  corn,  fruit,  grapes,  milk,  hone}',  wax,  oil,  later  on  mone}' 
also.  The  offering  of  such  objects,  however,  could  not  be  made  at  the  same  time 
as  that  of  the  bread  and  wine,  which  served  for  Consecration,  but  it  was  done  gen- 
eral Iv  before  or  after  Holy  Mass  in  a  particular  place  in  the  church,  or  also  in  the 

31 


498  //.   Liturgical  and  Ascetical  Part, 

clergy  and  people  was  accoinpaiiied  with  singing,  to  excite  and  en- 
liven a  joyful  disposition  in  the  givers,  since  God  "lovetli  a  cheerful 
giver."  The  question  arising  in  later  times  of  the  period  of  the 
introduction  of  the  chant  at  the  Offertory  cannot  be  answered.^  Its 
particular  develojDment  is  ascribed  to  St.  Gregory  the  Great.  In  his 
Antiphonary  the  Offertory  chant  consists  of  an  antiphon  and  several 
verses.  The  whole  Antiphon  was  first  entirely  sung,  and  then  partly 
repeated  after  several  verses.  It  was  a  responsorial  chant  sung  in 
two  choirs.  When,  after  the  twelfth  century,  the  ancient  custom  at 
the  Offertory  gradually  disaiDpeared,^  the  Psalm  chant  was  abridged; 
in  our  jMissal  there  remains  thereof  only  the  antiphon  designated  by 
the  name  Offertorium,  which  the  priest  recites  immediately  before 
offering  the  sacrificial  gifts,  but  it  is  still  sung  by  the  choir  now  as 
in  former  times  during  the  Offertory. 

2.  The  Ojffertormm  at  present  is  a  shorter  or  longer  verse, 
generally  taken  from  the  Psalms,  sometimes  from  the  other  books  of 
Holy  Scripture,  and  only  a  few  are  composed  by  the  Church  herself. 
As  to  its  contents,  it  in  nowise,  as  the  name^  would  seem  to  imply, 
relates  to  the  Oblation.     It  rather  constantly  changes  during  the 


house  of  the  bishop.  These  religious  offeritigs  were  already  in  themselves  a  meri- 
torious and  satisfactory  act  of  virtue  ;  in  addition  to  this,  they  who  offered  them 
would  thereby  participate  in  the  Eucharistic  Sacrifice  and  gain  the  Eucharistic 
Sacrificial  fruits  in  more  abundant  measure.  In  this  twofold  connection  the  ob- 
lations of  the  faithful  served  pro  remedio  vel  pro  redemptione  animae,  that  is,  to 
efface  sin,  as  is  often  expressed  in  the  old  documents.  From  this  ancient  custom 
there  was  gradually  developed  the  present  practice,  in  existence  for  many  centuries, 
of  giving  Mass  stipends  for  the  special  application  of  the  so-called  ministerial 
sacrificial  fruits.  —  Of  the  loaves  presented  a  portion  only  was  ordinarily  blessed 
and  at  the  close  of  the  celebration  distributed  to  the  non-communicants,  later  on 
to  all  present,  or  sent  to  the  absent  as  a  mark  of  union  with  the  Church,  —  the  so- 
called  Eulogies,  evXoyia,  benedictio,  panis  benedictus,  duridwpov  (substitute  for  Holy 
Communion).     Among  the  Greeks  Eulogies  are  still  in  use. 

1  Offertoriutfiy  quod  inter  offerendum  cantatur,  quamvis  a  prioris  populi  con- 
suetudine  in  usum  christianorum  venisse  dicatur,  tamen  quis  specialiter  addiderit 
officiis  nostris,  aperte  non  legimus,  sicut  et  de  Antiphona,  quae  ad  communionem 
dicitur,  possumus  fateri :  cum  vere  credamus  priscis  temporibus  Patres  sanctos 
silentio  obtulisse  vel  communicasse,  quod  etiam  hactenus  in  Sabbato  sancti  Paschae 
observamus  (Walafrid.  Strabo  c.  23). 

2  Remains  of  these  are  the  offerings  still  in  use  at  Requiem  Masses  and  the 
festal  offerings  practised  in  many  congregations;  likewise  the  offering  of  a  lighted 
candle  when  receiving  Holy  Orders,  as  well  as  the  presentation  of  two  large  lighted 
candles,  of  two  loaves  and  two  small  casks  of  wine  at  the  Consecration  of  a  bishop 
and  at  the  Benediction  of  an  abbot.     Cf.  Pontif.  Rom. 

3  Oblationes  offeruntur  a  populo  et  Offertoriuin  cantatur  a  clero,  quod  ex  ipsa 
causa  vocaljulum  sumpsit  quasi  offerentimn  caiiticuin  (Raban.  Maur.  De  clericor. 
institut.  1.  1,  c.  33).  —  Dicto  vSymbolo  cantatur  Offertorium  sive  Offerenda,  ut  aliqui 
dicunt.  Appellatur  auteni  Offertoriuin  ab  offerendo,  quia  tunc  offcrimus.  Sed 
necessario  hie  consideranduni  est,  tria  oninino  esse  quae  offerre  debenuis :  pritno 
nosmetipsos,  ac  deinde  ea  quae  sacrificio  sunt  necessaria,  scil.  paneni,  viiiuni  et 
aquam,  et  si  (]ua  sunt  alia  sacrificio  apta  (Belcth,  Ration,  c.  41). 


Jfo.    The  Offertory  Chant. 


499 


course  of  the  ecclesiastical  year,  and  gives  expression  to  the  dominant 
thought  of  the  celebration  of  the  day  or  Mass,  —  and  has,  therefore, 
precisely  the  same  significance  and  purpose  as  have  the  foregoing 
Introit  and  Gradual  chants.  The  same  spirit  that  pervades  these 
two  choral  chants,  resounds  again  in  the  Offertory,  strengthens  the 
festal  dispositions,  awakens  thoughts  and  feelings  anew,  with  which 
we  should  offer  or  assist  at  the  Sacrifice. 

The  Offertory  of  the  Epiphany  depicts  in  glowing  terms  how 
princes  and  peoples  pour  in  from  all  countries,  humbly  to  worship 
the  new-born  King  of  kings  and  to  offer  presents  to  Him: 


Ps.  71.  Reges  Tharsis  et  in- 
sulae  munera  offerent:  reges  Ara- 
bum  et  Saba  dona  adducent:  et 
adorabunteumomnes  reges  terrae, 
omnes  gentes  servient  ei. 


Ps.  71.  The  kings  of  Tharsis 
and  the  islands  shall  offer  pres- 
ents: the  kings  of  the  Arabians 
and  of  Saba  shall  bring  gifts:  and 
all  kings  of  the  earth  shall  adore 
Him,  all  nations  shall  serve  Him. 

On  the  P^east  of  the  most  blessed  Virgin  IMary  of  Mount  Carmel 
the  Church  implores  in  the  Offertory: 


Recordare,  Virgo  Mater,  in 
conspectu  Dei,  ut  loquaris  pro 
nobis  bona,  et  ut  avertat  indigna- 
tionem  suam  a  nobis. 

In  the  Votive  Mass  for  a 
follows  : 

Ps.  30.  In  te  speravi,  Domine, 
dixi:  Tu  es  Deus  mens,  in  ma- 
nibus  tuis  tempora  mea. 

The  following  Offertory  read 
special  notice  : 

Domine,  Jesu  Christe,  Rex 
gloriae,  libera  animas  omnium 
fidelium  defunctorum  de  poenis 
inferni  et  de  profundo  lacu:  libera 
eas  de  ore  leonis,  ne  absorbeat 
eas  tartarus,  ne  cadant  in  obscu- 
rum:  sed  signifersanctus  Michael 
repraesentet  eas  in  luceni  sanc- 
tam:  Quam  olim  Abrahae  pro- 
misisti  et  semini  ejus. 


V.  Hostias  et  preces  tibi,  Do- 
mine, laudis  offerimus  :  tu  sus- 
cipe  pro  animabus  illis,  quarum 
hodie  memoriam  facimus:  fac  eas, 
Domine,  de  morte  transire  ad 
vitam:  Quam  olim  Abrahae  pro- 
misisti  et  semini  ejus. 


Be  mindful,  O  Virgin  INIother, 
to  plead  for  us  before  God,  that 
He  may  turn  away  His  anger 
from  us. 

lappy    death   the    Offertory    is    as 

Ps.  30.  In  Thee,  O  Lord,  have 
I  hoped:  Thou  art  my  God,  my 
lots  are  in  Thy  hands. 

in  Requiem  Masses  deserves  a  very 

Lord  Jesus  Christ,  King  of 
glory,  deliver  the  souls  of  the 
faithful  departed  from  the  flames 
of  hell,  and  from  the  deep  pit. 
Deliver  them  from  the  lion's 
mouth,  lest  hell  swallow  them, 
lest  they  fall  into  darkness:  and 
let  the  standard-bearer,  St.  Mich- 
ael, bring  them  into  the  holy 
light:  Which  thou  hast  promised 
of  old  to  Abraham  and  his 
posterity. 

V.  We  offer  Thee,  O  Lord, 
a  sacrifice  of  praise  and  prayers: 
accept  them  in  behalf  of  the  souls 
w^e  commemorate  this  day:  and 
let  them  pass  from  death  to  life. 
Which  Thou  didst  promise  of  old 
to  Abraham  and  his  posterity. 


500  //.   Liturgical  and  Asceticnl  Port. 

This  is  the  only  Offertory  which  has  retained  its  original  form: 
it  consists  of  an  antiphon,  a  verse  and  the  concluding  antiphonal 
words  repeated.  The  text  is  difficult  to  understand  —  hence  such 
variously  interpreted  meanings  are  given  to  it.  The  two  most  prob- 
able explanations  given  are  the  following. 

The  difficulties  of  this  beautiful  prayer  lie  in  those  expressions 
from  which  it  appears  as  if  the  Church  implores  redemption  of  the 
departed  from  hell/  or  begs  the  preservation  of  the  departed  souls 
from  hell.^  But  such  a  prayer,  according  to  Catholic  dogma,  is  in- 
admissible, and  is,  therefore,  not  uttered  in  such  a  sense  by  the 
Church.  In  inferno  nulla  est  redemptlo  —  the  sufferings  of  the 
damned  in  hell  can  neither  cease  nor  be  diminished.  The  suffering 
souls  in  purgatory,  on  the  contrary,  are  immutably  confirmed  in  the 
grace  and  the  love  of  God,  and  secure  of  their  eternal  bliss.  Now, 
how  are  these  petitions,  at  first  sight  somewhat  strange,  how  are 
these  petitions  of  the  Offertory  of  the  Masses  of  the  dead  to  be 
understood  ? 

The  Church  —  thus  say  many  theologians^  —  the  Church,  it  is 
self-evident,  prays  and  offers  the  Sacrifice  only  for  those  departed 
souls  who  have  still  to  suffer  in  the  place  of  purification.  For  these 
she  implores  for  deliverance  from  their  torments  and  admission  to 
the  glory  of  heaven.  All  the  expressions  of  the  Offertory  are,  con- 
sequently, to  be  understood  of  the  pains  of  purgatory  —  and  not  of 
those  of  liell.  This  interpretation  can,  of  course,  be  adhered  to; 
yet  it  appears  to  do  violence  to  the  text  and  to  destroy  its  highly 
poetical  character.  However  keen  and  painful  the  sufferings  of 
purgatory,  yet  they  are  altogether  far  less  severe  than  the  torments 
of  hell.  Now,  since  the  Church  is  accustomed  to  impress  her  dogmas 
clearly  and  accurately  upon  her  liturgy,  we  may  not  readily  admit 
that  she  employs  such  strong  expressions  to  designate  the  punish- 
ment of  purgatory.  Least  of  all  do  these  words  adapt  themselves 
to  this  view:  ne  ahsorheat  eas  tartarns,  ne  cadant  in  ohsciimni;  fac 
ens  (le  morte  transire  ad  vitam.  Now  is  it  not  using  violence  to 
understand  the  words  ne  ahsorheat  (may  not  swallow  them  up)  and 
ne  cadant  (lest  they  fall),  words  that  evidently  refer  to  a  primarily 
threatening  danger,  as  meaning  a  prolonged  sojourn  in  purgatory?* 


•  Libera  aninias  omnium  fidelium  defuuctorum  de  poenis  inferni  et  de  prof  undo 
lacu,  de  ore  leoiiis. 

2     Ne  absorbeat  eas  tartarus,  ne  cadant  in  obscurum. 

-  For  example,  Valentia,  Gavanti,  Benedict  XIV.,  Sporer,  Lejeune,  Kossing, 
Rosier  C.  ss.  Red.,  Thalliofer. 

^  Dum  dicis:  libera  eas  de  poenis  inferni,  hoc  ipso  dicis:  libera  eas  igne 
Purgatorii,  qui  idem  cum  igne  infernali  est ;  a  prof  undo  lacuy  a  carcere  nimirum 
sub  terra  abdito,  ubi  detentae  expiaiihir  aiiimae  ])ioruin.  Ne  absorbeat  eas  tartarus, 
i.  e.  ne  eas  amplius  et  diutius  profundi  ill  ins  carceris  cavernae  et  vincula  remo- 
rentur,  nee  inferni  poenae  tanquam  fauces  quaedam  belluae  immauis,  saevae  ac 
truculentae  detineant.  Ne  cadant  in  obscurum  vult  dicere  :  ne  post  hoc  sacri- 
ficium  factum  et  oblatum  perniittas  adhuc  eas  in  obscuris  terrae  carceribus  cruciari 


^5.    The  Offertory  Chant.  501 

And  where  else  is  purgatory  designated  by  the  expression  mors 
(death)?  —  Hence  the  following  explanation  is  to  be  preferred,  as 
it  not  only  recommends  itself  by  intrinsic  reasons,  but  is  also  ac- 
cepted and  defended  by  many  theologians  of  both  ancient  and 
modern  times. ^ 

According  to  this  view  the  Offertory  for  the  dead  contains  peti- 
tions to  be  preserved  from  the  pains  of  hell.  The  Church  can  pray 
that  her  deceased  children  be  preserved  from  being  cast  into  the 
abyss  of  hell,  because  in  so  praying  she  does  not  thereby  imagine 
them  as  then  suffering  in  purgatory,  but  as  struggling  in  the  agony 
of  death,  when  the  soul  is  on  the  point  of  leaving  the  body  and  of 
appearing  before  the  judgment-seat  of  God,  —  and,  therefore,  still  in 
danger  of  being  lost.  The  Church  employs  this  method  of  prayer, 
because  it  is  not  onlv  calculated  to  effect  the  alleviation  and  abrido^- 
ment  of  their  sufferings,  but  also  presents  other  advantages  besides. 
—  The  Catholic  liturgy,  as  to  form  and  contents,  bears  almost 
throughout  the  impress  of  true  poetry.-  Special  vigor  and  life  are 
infused  in  the  liturgy  by  the  dramatic  element  which  consists  in 
this  that  the  mysteries  of  Sacred  Histor}-  of  the  past  are,  so  to  speak, 
rendered  present  and  so  celebrated  as  though  they  were  but  just  now 
about  to  take  place  before  our  eyes.  This  w^e  perceive  in  the  cele- 
bration of  Advent,  Christmas  and  Holy  Week.  The  same  poetical, 
dramatical  character  dominates  in  manv  wavs  in  the  liturof^'  for  the 
dead.  The  Church  in  the  latter  calls,  so  to  speak,  the  dead  back  to 
life,  that  is,  to  the  hour  of  death,  which  decided  their  eternal  destiny; 
she  represents  to  herself  the  departed  at  that  moment,  when  in  the 
presence  of  death,  they  could  still  prepare  for  the  divine  judgment.^ 

et  quasi  denuo  in  Purgatorii  poenas  incurrere.  Sed  signifer  sanctus  Michael  re- 
Praesentet  eas  i7i  lucent  sa7ictain,  i.  e.  fac,  ut  per  hoc  sacrificium  poenas  debitas 
exsolvant  in  totum,  ac  proinde  eas  plene  mundatus  Michael  sistat  in  patria  coelesti. 
Ita  explicat  I.  Azor.  torn.  I,  1.  10,  c.  22,  q.  8  eiimque  alias  explicationes  afferens 
sequitur  Dicastillo  tr.  5,  disp.  2,  n.  101  (Gobat,  Alphabet,  sacrificant.  n.  172-176). 

1  For  example,  Suarez,  Sardagna,  Pasqualigo,  Tournely,  Habert,  Merati, 
Wiseman,  Franzelin,  Jungmann,  Oswald.  —  Cavalieri,  as  a  rule,  is  cited  only  in 
the  first  edition,  but  erroneously  ;  for  in  several  passages  he  approves  the  second 
manner  of  explanation,  for  instance,  tom.  Ill,  c.  10:  Ecclesia  Deo  repraesentat 
animas  in  purgatorio,  ac  si  tunc  e  vita  discessurae  forent  easque  quasi  inspicit 
in  actu  agoniae. 

-     Cf.  Wiseman,  Ceremonies  of  Holy  Week  in  the  Papal  Chapel. 

3  Tolo  illo  fimeris  et  exsequiaruni  decursu,  qui  aliquando  post  plures  ab  obitu 
dies  absolvitur,  nobis  veluti  praesens  ob  oculos  ponitur  terribile  illud  ac  plenum 
horroris  momentum,  quo  animus  a  corpore  abstrahitur  et  ad  Dei  tribunal  adducitur, 
quo  anteactae  vitae  rationem  supremo  Judici  reddit  et  extremam  sententiam  in 
sunimo  adhuc  timore  ac  metu  positus  praestolatur,  quae  sibi  aut  sempiternae  felici- 
tatis  requiem  aut  sempiterni  supplicii  locum  decernat.  Id  vero  uon  alia  de  causa 
fieri  credendum  est,  quam  ut  Deum  severum  judicem  veluti  coram  intuentes  et  ani- 
mam  fratris  nostri  veluti  in  ipso  adhuc  judicio  aestuantem,  tum  majore  animi 
demissione  et  ardentiori  pietatis  affectu  divinae  misericordiae  pro  illius  aeterna 
salute  supplicemus,  tum  etiam  ut  in  tremendi  illius  judicii  contemplatione,  quod 


502  //.    Liturgical  and  Ascetical  Part, 

iiYiid,  therefore,  the  liturgy  of  the  dead  acquires  something  of  the 
grand  and  sublime  and  affecting.  Now  the  Offertory  of  the  Masses 
for  the  dead  is  in  perfect  harmony  with  all  this:  for  the  Offertory  has 
the  same  highly  poetical  character.  Several  of  its  expressions,  for 
instance,  refer  to  the  moment  of  death,  which  is  to  decide  one's 
eternal  lot;  they  represent  the  departed  to  us  as  they  are  at  the  time 
of  their  death-agony,  surrounded  by  wicked  enemies,  and  on  the 
brink  of  a  frightful  precipice,  which  threatens  to  swallow  them  up. 
The  Church  accordingly  then  prays  to  the  Lord  to  preserve  her  chil- 
dren, who  are  in  such  imminent  danger,  "from  the  pains  of  hell  and 
from  the  deep  abyss,  and  to  deliver  them  from  the  fierce  lion's  mouth, 
lest  hell  swallow  them  ujd  and  lest  they  sink  into  darkness."  Such 
petitions  are  the  more  appropriate  and  touching,  because  they  are 
made  just  at  the  Offertory,  that  is,  during  the  procession  then  taking 
place.  We  then  unite  our  gifts  and  prayers  wnth  the  Sacrifice  of  the 
Altar,  and  accompany  with  this  outfit  the  departing  soul  before  God's 
judgment-seat,  that  she  may  experience  the  goodness  and  clemency 
of  the  Lord,  and  be  permitted  to  pass  "from  the  temporal  death  of 
the  body  into  the  eternal  life  of  glory"   {de  morte  ad  vitam)} 

This  method  of  prayer  is  profitable  —  for  the  living  as  well  as 
for  the  departed.^  The  living  are  filled  with  holy  gravity  and  whole- 
some fear,  when  the  severity  of  divine  judgment  and  the  punish- 
ments of  sin  are  thus  presented  to  the  soul  in  so  vivid  and  dreadful 
a  manner.  For  the  faithful  departed  this  prayer  of  the  Church  is  a 
very  efficacious  means  for  alleviating  their  pains:  it  procures  for 
them  rest,  consolation  and  release  from  purgatory.^ 

nos  etiam  esse  aliquando  subituros  certo  scimus,  diutius  immorantibus,  altiores  in 
nobis  radices  agat  divinae  majestatis  timor  ac  reverentia  (Orsi  O.  P.,  De  liturg.  S. 
Spiritus  invocat.  c.  5,  n.  3). 

1  Ecclesia  in  Offertorio  duo  petit:  ut  animae  defunctorum  liberentur  a  poenis 
inferni  et  ut  perducautur  ad  gloriam,  ut  constat  ex  illis  verbis:  Sed  sigiiifer  sanctiis 
Michael  repraesefitet  eas  in  lucein  sanctam,  et  rursus:  Fac  eas,  DontinCy  de  morte 
transire  ad  vitam.  Et  ideo  in  ilia  oratione  non  considerat  statuni  animarum,  in 
quo  de  praesenti  sunt,  sed  repraesentat  exitum  illarum-e  corpore,  et  tanquam  siste- 
renturtunc  ante  tribunal  Dei,  precatur,  ut  liberentur  a  poenis  \\\i^r\\\  praeservativc, 
h.  e.  ne  damnentur,  sed  perducantur  in  Paradisum,  et  ideo  cum  primum  sit  jam 
factum,  ordinatur  oratio  ad  obtinendum  secundum  atque  adeo  ad  liberationein  a 
poenis  Purgatorii  (Pasqualigo,  De  sacrific.  N.  Iv.  tr.  I,  q.  156,  n.  11). 

2  Sacerdos  non  orat  proprie,  ut  animae  jam  exutae  corpore  ac  a  Deo  judicatae 
liberentur  ab  inferno  ac  de  morte  ad  vitam  transeant  (hoc  enim  vanum  esset),  sed, 
ut  magis  commoveat  adstantes,  per  prosopopoeiam  repraesentat  sibi  ac  populo  illas 
aninias  quasi  jamjam  egressuras  e  corpore  ac  divino  judicio  repraesentandas,  et 
proponit  ob  oculos  pericula,  in  quibus  in  illo  articulo  versantur,  et  pro  illis  quasi 
in  eo  statu  constitutis  Deo  supplicat,  ut  eas  liberet,  quod  nullo  modo  frustra  fit. 
Nam  et  niultum  confert  ad  coucitandos  adstantium  aninios  ad  pictatem  ethorrorem 
divini  judicii,  et  illae  preces  etiam  apud  Deum  hubcnt  suum  effectuni,  quatenus  ex 
intentione  Ecclesiae  et  sacerdotum  funduntur,  ut  per  eas  Deus  liberet  eas  auimas 
a  poenis  Purgatorii,  si  iis  forte  detinentur  (Coninck  q.  83,  a.  B,  n.  262). 

'•'',  Very  insecure  and  uncertain  is  the  devout  belief,  that  God  "in  view  of  our 
prayers  and  especially  the  future  prayers  and  Sacrifices  of  the  Church,  which  He 


U.    The  Offertory  Chant.  503 

This  conception^  of  the  meaning  of  the  Offertory  for  the  dead 
may  be  ehicidated  and  established  by  many  other  prayers  which  the 
Church  offers  for  the  faithful  departed  and  for  the  dying. ^  Thus, 
for  example,  the  prayer  recited  on  the  day  of  death  or  of  burial  con- 
tains a  petition  to  be  preserved  from  the  pains  of  hell.  "O  God.  .  . 
we  implore  for  the  soul  of  Thy  servant,  whom  Thou  hast  this  day 
called  out  of  this  transitory  life,  that  Thou  wouldst  not  deliver  it 
into  the  hands  of  the  enemy  {ut  non  tradas  earn  in  manus  inimki)^ 
and  that  Thou  wouldst  eternally  be  mindful  of  it  and  cause  it  to  be 
received  by  Thy  holy  angels  and  have  it  admitted  to  its  true  countr}^ 
of  Paradise:  that  since  it  hath  believed  in  Thee  it  may  not  be  forced 
to  undergo  the  torments  of  hell  {ut  non  poenas  inferni  sustlneat)^ 
but  be   admitted   to  partake  of  eternal  joys.''^      The  purport  and 


in  His  goodness  foresees,  will  impart  to  the  dying  sinner  sorrow  and  repentance, 
in  order  to  abtain  the  salvation  of  his  soul."  (Cf.  Katholik,  Jahrg,  1874,  I,  171).  — 
Oratur  pro  auimabus  purgatorii  secundum  quandam  repraesentationem  :  repraesen- 
tat  enim  Ecclesia  statum  illarum  animarum  in  eo  puncto,  in  quo  a  corpore  exeunt 
et  ad  judicium  feruntur,  et  hoc  modo  intercedit  pro  illis  et  orat :  7ie  absorbeat  eas 
tartarus  et  similia,  sicut  etiam  nunc,  quando  Christi  adventum  repraesentat,  orat : 
Rorate  coeli  desuper,  et  in  die  resurrectiouis  :  Haec  dies  quani  fecit  Dominus,  etc. 
Neque  est  inutilis  talis  oratio  aut  repraesentatio,  turn  quia  viventibus  potest  esse 
utilisy  ut  periculum  illiusmomenti,  in  quo  judicandi  sunt,  sibi  proponant,  tum  etiam 
quia  cedit  in  verurn  Dei  cultuin,  quem  Ecclesia  confitetur  et  recognoscit  ut  supre- 
mum  animarum  judicem  et  patrem  misericordiae,  qui  orationibus  placari  potest, 
tum  denique,  qtiia  potest  esse  utilis  animabus  defundiSy  vel  ut  propter  has  Eccle- 
siae  orationes  aliquid  poenae  eis  remittatur,  vel  etiam  ybr/a^j^,  ut  propter  tales 
orationes  Ecclesiae  praevisas,  quando  ab  hac  vita  decedunt,  a  Deo  recipiant  auxi- 
lium  et  dispositionem,  secundum  quam  benigne  et  misericorditer  possint  judicari. 
Hunc  vero  esse  Ecclesiae  sensum  in  citatis  verbis,  constat  ex  illis :  Fac  eaSy  Do- 
niifie,  de  ntorte  transire  ad  vitani;  ilia  enim  non  possunt  intelligi  de  inorte  secunda^ 
quae  est  infernus,  quia  ab  ilia  nullus  potest  ad  vitam  transire ;  iutelliguntur  ergo 
vel  de  niorte  corporali  vel  de  niorte  peccati  (Suarez  disp.  83,  sect.  1,  n.  29). 

^  Altogether  without  foundation  is  the  objection,  that  liberare  never  signifies 
preservation  from  an  impending  evil,  but  always  deliverance  or  redemption  from 
an  evil  that  has  already  taken  place  ;  for  frequently  in  her  liturgy  the  Church 
prays:  ut  a  cunctis  malis  ininiineiitibus  liberemur,  ut  ab  itistantibiis  malis  et  a 
tnorte  perpetua  liberemur,  etc.  The  expression  liberare,  therefore,  necessarily 
does  not  presuppose  the  entanglement  in  an  evil,  but  solely  the  being  threatened 
therewith.  (Cfr.  S.  Aug.  Enarrat.  in  Ps.  85,  n.  18;  Serm.  134,  n.  2).  —  The  word 
defunctus  can  be  taken  in  the  present  participial  signification  =  "dying",  as  in 
St.  Ireuaeus  (I,  21,  5)  mortuus  occurs  in  the  sense  of  moriens.  (Cf.  Kaulen, 
Handbuch  der  Vulgata  S.  195.) 

2  The  Subvenite,  Sancti  Dei .  .  .,  which  is  to  be  recited  immediately  after  a 
person's  death,  (egressa  anima  de  corpore),  was  formerly  recited  during  the  agony. 
Cf.  the  lect.  6  for  the  feast  of  St.  Dominic  (Aug.  4th). 

2  At  the  Obsequies  the  Church  prays  for  the  departed  and  already  judged  soul : 
Non  intres  in  jndicinin  cum  servo  tuo,  Domine.  .  .  .  Non  ergo  eum,  quaesumus, 
tua  judicialis  sentefitia  premat,  quem  tibi  vera  supplicatio  fidei  christianae  com- 
mend at :  sed  gratia  tua  illi  succurrente,  vx^x^2A.y\x  evadere  judiciian  ultio7iis,  qui 
dum  viveret,  insignitus  est  signaculo  sanctae  Trinitatis  (Rit.  Rom.  De  Exsequiis). 


^^^  //•    Liturgical  and  Ascetlcal  Part. 

words  of  the  magnificent  Commendatlo  animae  in  many  respects 
correspond  to  our  Offertory;  the  priest  prays  therein  for  the  Christian 
struggling  in  the  agony  of  death  {cum  in  agone  sui  exitiis  anima 
anxiatur):  "Deliver,  O  Lord,  the  soul  of  Thy  servant  (libera)  from 
the  pains  of  hell  (a  poenis  inferni)  and  from  the  power  of  Satan; 
let  it  not  experience  any  of  the  terrors  of  darkness  {quod  Jiorret  in 
tenehris)\  let  the  legions  of  the  infernal  abyss  (legiones  tartar eae) 
be  confounded;  may  Christ  preserve  it  from  torments  and  eternal 
death  {a  cruciatu  et  ah  aeterna  morte  Uberet);  may  St.  Michael  the 
Archangel,  who  deserved  to  be  placed  at  the  head  of  the  heavenly 
hosts,  receive  it  (qui  militiae  coelestis  meruit  principattim) ;  may  all 
the  angels  of  God  meet  it  and  conduct  it  into  the  Heavenly 
Jerusalem."  ^ 

46.     The  Sacrificial  Elements. 

Wheaten  bread  (panis  triticeus)  and  wine  of  the  grapes  (vinum 
de  vite)  are  the  two  elements  which  are  necessary  for  the  accomplish- 
ment of  the  Eucharistic  Sacrifice;  hence  they  are  frequently  called 
the  matter  of  the  Holy  Sacrifice.  This  mode  of  speech,  however, 
must  not  be  misunderstood.  It  does  not  say  that  bread  and  wine 
belong  to  the  Eucharistic  offerings,  that  is,  in  the  same  way  that  the 
Body  and  Blood  of  Christ  in  their  real  sense  are  offered.  As  on  the 
Cross,  so  on  the  altar  Jesus  Christ  alone  is  our  Victim.  The  sub- 
stances of  bread  and  wine  appertain  to  the  Eucharistic  Sacrifice, 
inasmuch  as  they  are  changed  into  Christ's  Body  and  Blood;  the 


^  The  words  os  leonis  =  the  jaws  of  the  lion,  that  is,  of  Satan,  designate  hell. 
St.  Peter  calls  the  devil  a  "roaring  lion"  (leo  rugiens),  who  seeks  to  devour  souls, 
that  is,  totally  to  destroy  them.  There  are  points  of  comparison  in  the  watchful- 
ness, the  violent  strength  and  rage,  as  well  as  in  the  extreme  cruelty  and  rapacity 
of  the  lion  and  of  the  devil  (cf.  1  Peter  5,  8).  In  another  passage  (2  Peter  2,  4) 
he  designates  the  place  of  punishment  of  the  damned  by  the  words  infernus  and 
tartarus,  writing,  that  "God  spared  not  the  angels  that  sinned:  but  delivered  them, 
drawn  down  by  infernal  ropes  to  the  lower  hell,  unto  the  torments,  to  be  reserved 
unto  judgment"  (rudentibus  inferni  detractos  in  tartariun  tradidit  cruciandos). 
By  the  words:  Ad  infernum  detraheris  in  profundurn  laci  (Is.  14,  15),  which  apply 
to  the  chief  of  the  fallen  angels,  hell  is  likewise  designated.  —  St.  Michael  is  the 
"Standard  Bearer"  (signifer),  that  is,  the  prince  and  leader  of  the  angelic  choirs, 
who  protect  the  faithful  in  the  agony  of  death  against  the  attacks  of  the  infernal 
spirits  and  conduct  the  souls  that  have  faithfully  struggled  into  the  heavenly 
Paradise.  Hence  the  Church  sings  in  an  Antiphon:  Archangele  Michael,  constitui 
te  principern  super  omnes  aninias  suscipiendas  —  "Archangel  Michael,  thee  have 
I  constituted  as  prince,  to  receive  all  souls."  —  The  promise  of  salvation  (of  eternal 
light  and  life)  was  repeatedly  made  to  A1)raham  as  the  "Father  of  Believers"  and 
to  his  spiritual  chihlren.  The  earthly  Chanaau  promised  him  (Gen.  12,  7;  17,  8), 
"the  land  of  promise"  was  a  type  (figure)  of  the  true  Chanaan,  that  is,  of  the  king- 
dom of  God  here  below  and  in  heaven  (Ilebr.  11,  8 — 12).  Terra  promissionis  erat 
figura  regni  coelestis  seu  patriae  et  quies  illius  figura  fuit  (juietis  l)eatorum  in  coelis 
(Dion.  Carthus.  in  Ps.  94,  11).  Cf.  also  God's  word  to  Abraham :  Ego  merces  tua 
magna  nimis  (Gen.  15,  1). 


46.   The  Sacrificial  Elements.  505 

species  of  bread  and  wine  serving  to  make  the  offering  of  the  Body 
and  Blood  of  Christ  a  visible  sacrifice.  From  the  close  relation  in 
which  the  elements  of  bread  and  wine  stand  to  the  Eucharistic  Sacri- 
ficial IMystery,  it  follows  with  what  great  care  and  reverence  they 
should  be  handled  even  before  their  consecration. 

I.  Our  Lord  and  Saviour,  at  the  first  celebration  of  the  Eu- 
charistic Sacrifice,  consecrated  bread  and  wine  and  prescribed  the 
use  of  these  elements  for  the  accomplishment  of  the  unbloody  Sacri- 
fice in  His  Church  for  all  future  time.  Christ  indeed  freely  and  out 
of  His  good  pleasure  chose  bread  and  wine  for  this  sacred  purpose; 
but  since  His  divine  wisdom  orders  all  things  sweetly,  there  are  cer- 
tainly some  reasons  which  show  the  suitableness  of  these  sacrificial 
elements.  The  Eucharist  is  not  only  a  sacrifice,  but  it  is  also  a 
sacrament;  under  both  of  these  points  of  view  bread  and  wine  are 
manifestly  proper  for  their  high  destiny.^  —  In  this  place  only  the 
fitness  of  these  gifts  for  the  purpose  of  the  Eucharistic  Sacrifice  is 
chiefly  to  be  considered.  "When  God  united  the  human  soul  with 
the  body,  thereby  imparting  life  to  the  body.  He,  for  the  support  of 
this  life  within  us,  directed  us  to  the  natural  life  without,  and  in  the 
beginning  ordered  us  to  draw  the  nourishment  of  our  life  from  the 
vegetable  kingdom.  In  the  state  of  man's  innocence,  the  trees  of 
Paradise  yielded  spontaneously  for  man  their  fruits,  substantial  and 
succulent,  delightful  to  the  taste  and  aromatic;  but  after  his  fall, 
banished  from  Paradise  to  the  earth  under  a  curse  and  of  itself 
yielding  but  thorns  and  thistles,  man  has  been  obliged  to  wrest  sup- 
port from  the  earth  by  hard  labor  in  the  sweat  of  his  brow.  The 
grain  of  wheat,  which  is  the  fat  of  the  land,  and  the  grape,  which 
ripens  in  the  sun,  in  a  manner  contain  the  marrow  and  blood  of  the 
earth,  are  also  intended  mainly  to  renew  man's  substance  and  to 
refresh  his  blood,  and  are,  therefore,  the  chief  means  for  the  nourish- 
ment of  his  life.  —  Nowhere  do  these  grow  wild,  but  in  all  places 
they  thrive  only  by  man's  careful  and  laborious  cultivation;  and 
when  he  has  harv^ested  the  ears  and  gathered  in  the  grapes,  it  is  still 
by  renewed  labor  that  he  must  prepare  them  for  food  and  drink.  — 
If,  therefore,  on  the  one  hand,  bread  and  wine  are  gifts  of  God,  they 
are,  on  the  other,  products  of  man;  the  sweat  of  his  brow  cleaves  to 


1  Si  quaeratur,  cur  panis  et  vinum  sint  hujus  sacramenti  materia,  dicendum, 
quod  principalis  causa  institiitio  est  divina,  cujus  institutionis  multiplex  est  ratio. 
Primo  ex  parte  usus  sacramenti,  quoniam  panis  et  vinum  communius  in  cibum  et 
potum  proveniunt,  sicque  per  ea  in  spiritualem  refectionem  manuducimur  magis 
apte.  Seciindo  ex  sacramenti  effectu,  quia  panis  prae  ceteris  cibis  susteutat  corpus 
et  vinum  laetificat  cor.  Ita  et  hoc  sacramentum  magis  laetificat  et  sustentat  cari- 
tate  inebriatos,  quam  alia  sacramenta.  Tertio  ex  ritu  celebrationis,  quoniam  duo 
ista  tractantur  mundius  ac  frequentius,  quam  cetera  alimenta.  Quarto  ex  signifi- 
catione  duplicis  rei  sacramenti  istius.  Panis  namque  ex  multis  granis  conficitur  et 
vinum  ex  multis  acinis  confluit,  quod  competit  ad  significandum  corpus  Christi 
verum  ac  mysterium.  Quinto  ex  repraesentatione  ejus,  quod  praecessit.  Grana 
namque  in  area  conculcantur,  panis  in  fornace  decoquitur  et  vinum  in  torculari 
exprimitur,  et  ita  per  ea  Christi  passio  designatur  (Dion.  Carthus.  IV,  dist.  11,  q.  3). 


506  //.  Liturgical  and  Ascetical  Part. 

them,  before  they  are  changed  into  his  flesh  and  blood.  Hence  they 
are  eminently  suited  as  gifts  of  man  to  God;  in  presenting  them  we 
offer  to  God  our  fatigue  and  labor,  and  in  the  offering  of  these  gifts 
we  bring  to  God,  so  to  speak,  our  flesh  and  blood,  our  body  and  life. 
Therefore,  before  our  Lord  can  give  and  leave  us  His  Flesh  and  Blood 
as  a  sacrifice,  we  must  offer  to  Him  bread  and  wine,  in  that  we  sep- 
arate and  withdraw  these  articles  from  the  ordinary  wants  of  life, 
and  reserve  and  sanctify  them  for  Him  for  His  Sacrifice.  Con- 
sequently, in  ancient  times  the  Church  permitted  the  faithful  in 
general  to  bring  bread  and  wine  to  the  house  of  God  and  to  place 
them  on  the  altar,  and  the  priest  accepted  them  as  well  for  the  Sac- 
rifice as  for  his  daily  support."  1  —  Ears  of  wheat  and  bunches  of 
grapes  are  the  most  noble  and  most  valuable  products  of  the  veg- 
etable world;  they  compose,  so  to  speak,  the  flesh  and  blood  of  the 
earth.  These  "firstlings  of  God's  creatures  and  gifts"  ^  represent, 
therefore,  nature  in  her  entirety,  which  is  in  a  manner  oflered  to 
God  in  the  oblations  of  bread  and  wine,  obtained  one  from  the  ears 
of  wheat,  the  other  from  the  grapes.  —  The  offering  of  bread  and 
wine  then  symbolizes  also  the  donation  of  man  himself  and  of  his 
life;  for  bread  and  wine  are  the  most  excellent  means  of  nourish- 
ment, that  serve  to  support  and  strengthen  corporal  life.^  Therefore, 
the  Psalmist  says  (Ps.  103,  14 — 15):  "The  Lord  bringeth  bread  out 
of  the  earth  for  the  service  of  men,  and  wine  that  it  may  cheer  the 
heart  of  man."  Thus  the  gifts  of  bread  and  wine  serve  symbolically 
to  represent  the  offering  to  God  of  all  created  things,  as  required  of 
man.  In  the  bread  and  wine,  man  offers  himself  and  all  that  he  is.* 
—  It  may  then  be  inferred  that  the  separate  species  of  bread  and 
wine  are  suited  to  represent  the  separation  of  the  Blood  from  the 
Body  of  Christ,  the  painful  death  of  Christ,  Christ's  bloody  sacrifice 
on  the  Cross. ^ 


^     Laurent,  Christol.  Predigten  II,  67. 

2  Primiliae  ex  Dei  creaturis,  primitiae  munerum  Dei  (S.  Iren.  Adv.  haeres. 
1.  4,  c.  17,  n.  5). 

3  .  Prima  causa  (for  the  offering  of  bread,  wine  and  water)  est,  quia  inter  omnia 
humanae  vitae  sustentandae  necessaria,  liaec  tria  sunt  mundiora  et  utiliora  et  magis 
necessaria,  propterea  potius  debuerunt*  apponi  quam  alia,  et  in  id  quod  mundius 
est  et  utilius  omnibus  et  super  omnia  ad  vitam  aeternam  capessendam  magis  neces- 
sarium,  transferri  et  transform ari,  i.  e.  in  corpus  Christi  et  sanguinem  (Lib.  de 
canone  mystici  libam.  c.  2).  This  little  work  is  no  longer  ascribed  to  John  of  Corn- 
wallis,  but  to  Richard,  a  Premonstratentian  of  the  monastery  of  Wedinghausen 
(diocese  of  Cologne). 

^  On  the  words  of  the  Canon,  qui  tibi  offerunt  pro  se  suisque  omnibus,  Robert 
Paululus  remarks,  the  small  word  ^^pro'^  hoc  sensu  non  inconvenienter  accipitur, 
ut  haec,  scil.  panem  et  vinum  quae  in  victu  vitae  animalis  principalia  sunt,  offe- 
rendo  seipsos  et  sua  omnia,  i.  e.  totum  victum  suum  offerre  dicantur.  Praecipua 
quippe  illius  portio  sunt  et  totum  figurant  (De  ofTic.  eccles.  1.  2,  c.  29). 

'^  Eucharistia  praeteritae  Christi  passionis  signum  est,  et  corporis  a  sanguine 
separati  repraesentatio :  at  panis  corpus  exsangue,  vinum  sanguinem  in  passione 
Salvatoris  y>^5ww  aptissime  repraeseutat  (Contenson.  Theologia  mentis  et  cordis 
1.  11,  par.  2,  diss.  2,  c.  2,  spec.  \). 


Jt6.   The  Sacrificial  Elements.  507 

2.  The  Churcli  requires  that  the  matter  used  for  the  Consecra- 
tion be  not  only  valid  and  as  far  as  possible  genuine,  but,  moreover, 
that  it  be  permissible  and  as  far  as  possible  perfect.  —  The  bread 
destined  for  the  sacrificial  action  must  have  been  made  of  pure 
wheaten  flour,  that  has  been  mixed  with  natural  water  and  baked  in 
the  nre;  and  that  the  bread  be  pure,  whole  and  fresh.  —  The  sacri- 
ficial wine  of  the  vine  must  have  been  pressed  from  ripe  grapes, 
fully  fermented,  not  soured,  nor  settled,  nor  artificially  composed; 
as  to  the  color  and  taste,  it  may  be  red  or  white,  strong  or  light, 
naturally  sweet  or  tart.  With  regard  to  the  color,  it  is  to  be  re- 
marked that,  although  red  wine  symbolizes  more  perfectly  than  the 
white  the  Blood  of  Christ,  still  white  wine  is  to  be  preferred,  because 
in  its  use  at  the  altar  cleanliness  can  more  easily  be  observed.  — 
Another  prescription  respecting  the  sacrificial  elements  is  that  the 
bread  is  required  to  be  unleavened  and  the  wine  to  be  mixed  with  a 
little  water.  The  use  of  unleavened  bread  and  the  mixing  of  wine 
with  water  have  a  higher  meaning,  and  are,  therefore,  strictly  pre- 
scribed by  the  Church;  although  they  are  not  required  for  the  valid- 
ity, yet  they  are  absolutely  required  for  the  lawfulness  of  the 
Consecration. 

a)  The  bread  should  be  unleavened.^  This  is  a  strict  ordinance 
of  the  Church  for  the  priests  of  the  Latin  rite,  while  on  the  united 
Greeks^  it  is  as  strictly  enjoined,  according  to  an  old  custom,  to 
consecrate  only  in  leavened  bread. ^     Unleavened  and  leavened  bread 


^  Azymus  panis  =  panis  sine  fermento  (instead  of  fervimentum  =  fermenta- 
tion, fermenting  mixture,  leaven,  ^/j.t])  vel  non  fermentatus,  from  d^v/xos,  Substantive 
azymon  =  unleavened  bread.  The  second  syllable  is  made  short  by  Prudentius 
and  others.  —  Bread  raised  with  leaven,  leavened  bread,  is  called  by  Isid.  (Etymol. 
1.  20,  c.  2,  n.  15)  panis  fermentacius,  i.  e.  fermentis  confectus,  also  p.  fermentalis 
vel  fermentatus.  —  In  omnibus  Scripturis  invenimus  panem  indifferenter  dici,  sive 
fuerit  azymus  sive  fuerit  fermentatus  (Humbert.  Adversus  Graecor.  calumnias  n.  12). 

2  In  the  East  the  Armenians  and  Syro-Maronites  (like  the  Latins)  use  un- 
leavened bread. 

2  Among  the  Greeks  it  appears  that  leavened  sacrificial  bread,  from  the  most 
ancient  times,  was  exclusively  or  at  least  generally  used.  The  historic  question 
has  not  as  yet  been  solved,  what  kind  of  bread  the  Western  Church  used  for  the 
Sacrifice  during  the  first  ten  centuries.  Three  different  views  prevail  regarding  it 
among  Catholic  theologians  since  the  seventeenth  century,  when  the  controversy 
was  most  animated.  P.  Sirmond  S.  J.  ft  1651)  in  his  Disquisitio  de  azymo,  sem- 
perne  in  usu  altaris  fuerit  apud  Latinos  defended  the  assertion  (in  its  universality 
at  any  rate  exaggerated  and  incorrect),  that  the  Western  Church  in  the  middle  of 
the  ninth  century  consecrated  exclusively  leavened  bread.  Christopher  Lupus  O. 
S.  Aug.  (t  1681)  first  opposed  this  opinion.  But  as  its  chief  opponent  Mabillon  O. 
S.  B.  (t  1707")  came  forth,  who  principally  in  his  Dissertatio  de  pane  eucharistico 
azymo  ac  fermentato  defended  the  diametrically  opposite  opinion,  namely,  that  in 
the  West  the  constant  and  general  use  of  unleavened  sacrificial  bread  had  prevailed 
(among  the  Apostles  only,  he  admits  the  partial  use  of  leavened  bread).  Cardinal 
Bona  O.  Cist,  (f  1674)  takes  a  middle  view,  employing  the  inconclusive  arguments 
used  by  both  opponents,  to  make  it  probable,  that  the  Roman  Church  until  late  in 


508  //.  Liturgical  and  Ascetical  Part. 

are  equally  valid  matter  of  the  Sacrifice:  the  one  as  well  as  the  other 
has  its  peculiar  mystical  signification.  Yet  there  are  more  numerous 
and  better  reasons  for  the  usage  prevalent  in  the  Latin  Church;  hence 
the  rite  of  the  latter  is  to  be  preferred.  These  reasons  are  princi- 
pally the  following: 

a)  The  example  of  Christ  at  the  institution  of  the  Eucharist. 
The  Saviour  kept  "on  the  first  day  of  unleavened  bread"  the  Pasch 
with  His  disciples  —  therefore,  at  the  time  in  which  the  Jews, 
according  to  the  ordinance  of  the  law,  were  obliged  to  have  nothing 
leavened  in  the  house  or  to  partake  of  it.  Consequently,  it  is  gen- 
erally admitted  that  Christ^  consecrated  unleavened  bread. '^  Although 
the  words  of  the  Lord  to  His  Apostles  and  their  successors  command- 
ing them  to  do  the  same  as  He  had  done  at  the  Last  Supper,  may 
not  have  been  a  formal  command  to  consecrate  unleavened  bread, 
still  it  is  evident  that  in  so  grave  and  sacred  a  matter  the  example 
of  Christ  should  not  easily  be  departed  from.  To  depart  from  it, 
the  Church  has  not  the  slightest  reason;  on  the  contrary,  she  has 
every  reason  to  retain  the  use  of  unleavened  bread  after  the  example 
of  Christ,  since  in  many  respects  the  unleavened  merits  a  preference 
to  the  leavened  bread. 

h)  The  unleavened  bread  symbolizes  very  appropriately  the 
Eucharistic  Victim  and  the  Eucharistic  Food  of  the  soul.  The 
leaven  penetrates  and  soon  leavens  the  entire  mass  of  flour  in  which 
it  is  mixed,  changing  it  into  savory  bread;  from  this  point  of  view 
the  Saviour  (Matt.  13,  33)  calls  the  Divine  Truth  and  Grace  a 
heavenly  leaven  that  transforms  mankind.  —  Otherwise  leaven  is 
usually  employed  in  an  evil  sense. ^  Namely,  it  displaces  the  flour 
in  its  working,  that  is,  in  its  fermentation  works  decomposition  or 
decay;  therefore,  it  serves  as  a  figure  of  the  unclean,  the  perverse 
and  the  corrupted.^  —  Unleavened  bread,  on  the  contrary,  which  has 

the  ninth  century  permitted  the  use  of  leavened  as  well  as  of  unleavened  sacrificial 
bread.  The  views  of  Mabillon  and  Bona  since  that  epoch  have  had  the  greater 
number  of  adherents.  On  the  side  of  Mabillon  are,  for  example,  Martene,  Macedo, 
Ciampini,  Cabassutius,  Boucat,  Berti,  Simmonet,  Sandini ;  on  Bona's  side,  for 
example,  Tournely,  Witasse,  Bocquillot,  Grancolas,  Graveson,   Natalis  Alexander. 

1  Credimus  panem  ilium,  quern  prinium  Dominus  in  coena  mystica  in  myste- 
rium  corporis  sui  consecravit,  hifervicntatuin  fuisse,  maxime  cum  in  tempore 
paschae  nullum  fermentum  cuiquam  vesci,  sed  nee  in  domo  habere  uUi  licebat 
(Raban.  Maur.  De  cleric,  instit.  1.  1,  c.  31). 

2  Even  though  our  Saviour  had  anticipated  the  Paschal  meal,  which  can  by 
no  means  be  proved,  the  use  of  leavened  bread  would  not  in  consequence  follow.  — 
"The  first  day  of  the  unleavened  bread  was  the  fourteenth  Nisan,  that  is,  the  feast 
of  Easter  began  on  the  eve.  The  leavened  bread  that  remained  was  already  col- 
lected on  the  evening  of  the  thirteenth  Nisan  and  burnt  on  the  fourteenth  before 
noon"  fcf.  Schanz,  Comnientar  iiber  das  Evangelium  des  hi.  Matthaus  S.  508  etc.). 

^  Fermentum  significat  caritatem  propter  aliqucni  effectuni^  quia  scil.  panem 
facit  sapidiorem  et  majoreni ;  sed  corruptionem  significat  ex  ipsa  ratioiie  suae 
speciei  (vS.  Thom.  3,  q.  74,  a.  4  ad  3.  —  Cfr.  Humbert,  n.  30). 

■*  In  fermento  duo  possunt  considerari.  Prinio  sapor,  quem  tribuit  pani,  et 
secundum  hoc  per  fermentum  significatur  sapientia  Dei,  per  quani  omnia  quae  sunt 


46.   The  Sacrificial  Elements.  509 

undergone  no  siicli  process  of  fermentation,  is  a  symbol  of  purity  and 
cleanliness.  Accordingly,  only  unleavened  bread  can  appropriately 
indicate  the  snperbuman  holiness  and  purity  of  the  Eucharistic 
Victim,  as  well  as  the  incomparable  purity  and  incorruption  of  the 
Kucharistic  Food  of  the  soul. 

c)  Inasmuch  as  unleavened  bread  calls  to  our  mind,  how  un- 
speakably pure  and  bright  the  transfigured  Body  of  Christ  is,  at  the 
same  time  it  also  reminds  us  of  the  purity  of  heart  and  body  with 
which  we  should  approach  the  Table  of  the  Lord  and  receive  the 
Food  of  Angels.  According  to  the  counsel  of  the  Apostle  (i  Cor.  5, 
7-8)  we  must  purge  out  the  old  leaven  of  sin  and  passion,  of  wicked- 
ness and  wantonness,  that  we  may  be  "a  new  paste,  as  we  are  un- 
leavened" and  be  enabled,  when  thus  sanctified,  to  partake  of  the 
immaculate  Flesh  of  the  Eucharistic  Victim.  These  thoughts  are 
beautifully  expressed  in  the  Paschal  Hymn  which  says:  "Christ  is 
our  paschal  sacrifice,  while  for  unleavened  bread  we  need  but  heart 
sincere  and  purpose  true"  (jiura  2)U)is  mentlhus  slnceritatis  azjjma).^ 

b)  To  the  sacrificial  wine  a  small  quantity  of  natural  water 
must  be  added,  according  to  Apostolic  ordinance  and  the  strict  dis- 
cipline of  the  Church.  As  this  commingling  is  a  holy  ceremony,  it 
must  take  place  at  the  altar  before  the  Oblation  and  be  made  in  the 
chalice  itself.  Even  a  drop  answers  the  purpose.  It  is,  moreover, 
advisable  and  always  safe  to  pour  but  a  little  water-  into  the  chalice, 
that  the  wine  be  not  too  much  weakened  and  thus  perhaps    be 

hominis  sapida  redduntur ;  secundo  in  fermento  potest  considerari  corruptio,  et 
secundum  hoc  per  fermentum  potest  intelligi  uno  mode  peccatum,  alio  modo  homo 
peccator  (S.  Thom.  in  I.  ad  Cor.  c.  5,  lect.  2). 

^  Unleavened  bread  is  also  different  in  appearance  and  taste  from  the  daily  bread 
that  we  eat ;  hence  it  is  suitable,  by  its  appearance  to  indicate,  that  under  the  Eu- 
charistic veil  no  ordinary  bread,  but  the  true  and  living  Bread  of  Heaven  is  con- 
cealed, that  preserves  the  spiritual  life  of  grace  and  ensures  the  blessed  life  of 
immortality.  —  The  unleavened  bread,  which  was  eaten  with  the  Paschal  lamb  and 
bitter  herbs,  is  called  "bread  of  tribulation"  (panis  afflictionis  —  Deut.  16,  3),  be- 
cause it  was  a  reminder  of  the  labors  and  oppression  endured  in  Egypt ;  in  this  it 
also  symbolizes  the  Eucharistic  Banquet  celebrated  in  memory  of  the  bitter  passion 
and  death  of  Christ.  Cf.  Algerus,  De  sacramentis  corp,  et  sang,  dominici,  1.  2,  c. 
10.  —  The  ferment  that  penetrates  and  invigorates  the  mass  of  meal,  is  indeed  a 
figure  of  the  divinity,  clothing  itself  with  human  nature,  but  panis  est  propria 
sacramentum  corporis  Christi,  quod  sine  corruptione  conceptum  est,  magis  quam 
divinitatis  ipsius  (S.  Thom.  3,  q.  74,  a.  4). 

2  The  Florentinum  gives :  aqua  niodicissinia  and  pauliiluni  aquae;  the  rubric: 
parurn  aquae.  Hence  the  well  known  adage  :  quanto  paucior,  tanto  potior.  "Al- 
though the  reasons  for  the  mingling  of  the  water  are  so  manifest,  that  without 
mortal  sin  it  may  not  be  omitted,  yet  the  Sacrament  exists  when  it  is  not  done. 
But  priests  should  be  attentive  that,  as  in  Holy  Mass  water  must  be  taken  with  the 
wine,  yet  only  a  little  must  be  added.  For  according  to  the  opinion  and  judgment 
of  ecclesiastical  commentators,  this  water  is  changed  into  wine"  (Catech.  Roman. 
p.  2,  c.  4,  q.  16).  —  Vino  consecrando  miscenda  est  aqua  naturalis  tantum  et  mo- 
dica,  et  per  modum  sacrae  ceremoniae,  ad  altare  et  in  calice  (Sporer,  Theol.  sacra- 
ment, p.  2,  c.  3,  sect.  2,  §  3). 


510  //.  Liturgical  and  Ascetical  Part. 

spoiled.  This  mixture  is  so  important  and,  therefore,  so  strictly 
prescribed,  that  it  would  never  be  allowed  for  a  priest  to  begin  the 
Holy  Sacrifice,  if  he  foresaw  that  no  water  could  be  procured.  Pro- 
foundly significant  are  the  reasons  that  favor  the  fitness  of  this 
ecclesiastical  ordinance  and  practice. 

(f)  TJte  excunple  of  t lie  Sariour.  That  the  Lord  at  the  in- 
stitution of  the  Eucharist  consecrated  wine  mixed  with  w^ater,  is 
beyond  a  doubt.  And  in  favor  of  this  is  the  circumstance,  that  the 
addition  of  water  to  the  wine  at  the  Paschal  meal  was  a  permanent 
and  universally  practised  custom  from  which  the  Lord  surely  did  not 
depart.^  The  ancient  liturgies  and  holy  Feathers  are  unanimous  in 
assertinof  that  the  Saviour  minorled  the  Eucharistic  chalice  with 
water. -^  Thus  from  the  time  of  the  Apostles  the  Church  has  every- 
where and  at  all  times  faithfully  followed  after  the  example  of  her 
Divine  jNIaster,  and  has  ever  consecrated  only  wine  mixed  with 
water.  She  regarded  it,  as  St.  Cyprian  writes  in  his  letter  to  Caeci- 
lius,  as  proper  that  at  the  mixing  and  offering  of  the  chalice  of  the 
Lord,  she  should  observe  the  true  tradition  thereof,  in  order  that  at 
His  glorious  and  triumphant  return  He  may  find  us  adhering  strictly 
to  that  whereunto  He  had  exhorted  us,  observing  what  He  had 
taught  and  doing  what  He  had  done. 

Besides  this  historical  reason  there  are  also  mystical  and  sym- 
bolical reasons.^ 

h)  The  wine  destined  to  be  changed  into  the  Blood  of  Christ  is 
mixed  with  water  at  the  altar,  that  by  these  two  elements  the  blood 
and  water  which  flowed,  on  the  Cross,  from  the  wound  in  the  side 
of  Christ  may  be  represented.'*  —  The  piercing  and  opening  of  the 
Heart  of  Jesus,  with  the  stream  of  blood  and  water  issuing  there- 


^  As  a  rule,  red  wine  mingled  with  water  was  used  for  the  Paschal  celebration: 
.  .  .   rb  TTOT'qpLov  e|  oHvov  Kal  vSaros   (Const,  apostol.   1.  8,  C.  12). 

2  The  mingling  of  the  wine  with  water  is  not  de  necessitate  sacramenti  neque 
praecepti  divini,  but  only  de  necessitate  praecepti  ecclesiastici,  that  is,  apostolici. 
With  the  Fathers,  in  Councils  and  liturgies  the  Eucharistic  Chalice,  that  is,  its 
contents  (before  the  Consecration),  has,  for  example,  the  following  denominations: 
Kpda-Ls,  Kpdfia,  TroTrjpiov  KCKpafx^uov,  calix  mixtus,  temperamentuni  calicis,  poculum 
aquae  et  vini,  calix  dominicus  vino  mixtus,  calix  vini  et  aquae  plenus,  vinum  aqua 
mixtum,  calix  dominicus  vinoet  aqua  permixtus,  niixtum,  temperatum. 

^  Sicut  propter  imitationcm  magis  exactam,  et  propter  mysteriuni  Kcclesia 
latina  praecipit  consecrationetn  in  acyuio,  sic  propter  eanidcni  iniitationeni,  et 
propter  mysterium  Ecclesia  universalis  praecipit  consecrationeni  in  c'27io  non  puro, 
sed  lymphato  (Lugo  1.  c). 

"•  It  is  the  better  established  and  the  more  general  opinion,  that  the  right  side 
of  the  vSaviour  (together  with  II is  Sacred  Heart)  was  opened  by  the  lance.  Do- 
minus  mens  Jesus  post  cetera  inaestimabilis  suae  erga  me  beneficia  pietatis,  etiam 
dextruin  sibi  propter  me  passus  est  latus  fodi  :  (juod  videlicet  nonnisi  de  dcxtera 
mihi  propinare  vellct,  nonnisi  in  dcxtera  locum  ])rirare  rcfugii.  Utinam  ego  talis 
merear  esse  columba,  quae  in  foraniine  i)etrae  habitet  et  in  foramiue  lateris  dextri 
(S.  Bernard.  In  Ps.  90,  serm.  7,  n.  15). 


Jlt6.    The  Sacrificial  Elements.  511 

from,  is  a  wonderful  event ^  and,  at  the  same  time,  one  full  of  mys- 
tical meaning,  which  should  in  a  very  special  manner  engage  the 
attention  of  men;  for  the  Evangelist,  in  speaking  of  it,  mentions  this 
passage'of  the  Prophet:  "They  shall  look  on  him  whom  they  have 
pierced"  (John  19,  37;  Zach.  12,  10).  For  this  occurrence  proves 
not  only  the  truth  and  reality  of  the  sacrificial  death  of  Christ,  but 
it,  moreover,  involves  a  profound  symbolism;  for  the  stream  of  blood 
and  water  which  proceeded  from  the  wounded  Heart  of  Jesus  sym- 
bolizes all  the  graces  and  blessings  that  flow  to  us  from  the  passion 
and  death  of  Christ.  The  water,  namely,  symbolizes  Baptism, 
which  is  the  laver  of  purification  and  regeneration;  the  blood  signi- 
fies the  Eucharist,  the  fountain  of  reconciliation  and  strength  unto 
life  eternal.  But  since  Baptism  is  the  beginning,  the  Eucharist,  the 
end  and  complement  of  the  remaining  sacraments,  they  are  all  in- 
cluded in  these  two  principal  ones.  The  outpouring  of  blood  and 
water  from  the  pierced  side  of  the  Redeemer,  therefore,  symbolically 
expresses  that  all  the  sacraments  have  their  origin  in  His  sacrificial 
death,  that  is,  that  they  derive  from  it  their  power  and  plenitude  of 
grace.  —  But  the  Church  is  the  only  lawful  possessor  and  administra- 
tor of  the  sacraments,  by  virtue  of  which  she  in  her  members  is  ever 
undergoing  purification  and  sanctification,  enlivened  and  fructified: 
hence  the  holy  Fathers  behold  in  the  pierced  Heart  of  Jesus  also  the 
divine  origin  of  the  Church.  They  say  that  from  the  opened  side 
and  breast  of  the  second  Adam,  while  slumbering  in  death,  the  new 
Eve,  that  is,  the  Church,  was  formed  and  came  forth. ^  In  the  Ofiice 
of  the  Sacred  Lance  and  Nails  it  is  said:  "Thou,  O  Lance,  hast 
opened  to  the  world  the  life-giving  side,  whence  came  forth  the  holy 
Church."  Thus  from  the  pierced  Heart  of  Jesus,  that  is,  from  the 
stream  of  blood  and  w^ater  proceeding  therefrom,  the  pure,  immacu- 
late Church  w^as  born,  and  thence  the  inexhaustable  fountain  of  her 
graces  originated,  -r-  The  rite  of  the  mixing  of  wine  and  water  in  the 
chalice  can  and  should  remind  us  of  these  mysteries. 

c)  The  commingling  of  wine  and  water  in  the  chalice  refers 
also  to  that  intimate,  mystical  relationship  existing  between  Christ 
and  His  Church.^  Under  this  meaning,  the  noble,  precious  element 
of  the  wine,   considered  as  to  its  qualities  and  effects,   as  well  as 

1  In  this  outpouring  of  blood  and  water  from  a  heart  that  beat  no  longer,  the 
holy  Fathers  behold  a  great  miracle.  Contumelia  a  Judaeis  illata  in  signum  prodiit, 
quia  de  corpore  exstincto  sanguis  verus  et  aqua  pura  miraculose  manavit  CLudolph. 
de  Saxon,  p.  2,  c.  64,  n.  13j.  —  Cfr.  Officium  ss.  Cordis  D.  N.  J.  Ch.  —  Bucceroni 
S.  J.,  Commentarii  in  cultum  ss.  cordis  Jesu.     Parisiis  1880. 

2  Sopor  ille  viri  (Adam  —  Gen.  2,  21)  mors  erat  Christi,  cujus  exanimis  in 
cruce  pendentis  latus  lancea  perforatum  est  atque  inde  sanguis  et  aqua  proflnxit 
(Joan.  19,  34):  quae  sacramenta  esse  novimus,  quibus  aedificatur  Ecclesia  (S.  Aug. 
de  civit.  Dei  1.  22,  c.  17). 

^  Consulte  a  prioribus  statutum  est,  ne  vinum  in  sacrificio  sine  aquae  admix- 
tione  offeratur,  ut  videlicet  per  hoc  significetur,  populos  qui  secundum  Joanr.eni 
(Apoc.  17,  15)  aquae  sunt,  a  Christo,  cujus  sanguis  in  calice  est,  dividi  non  debere 
(Walafr.  Strabo,  de  exord.  et  increm.  c.  16). 


512  //.    Liturgical  and  Ascetical  Part. 

viewed  as  to  the  approaching  consecration  into  the  Blood  of  Christ, 
is  taken  as  a  symbol  of  the  God-Man;  while  the  running,  flowing 
water  is  a  speaking  figure  of  unstable,  perishable  nian.^  "The 
waters  which  thou  sawest,"  said  the  Angel  to  John,  "are  peoples 
and  nations"  (Apoc.  17,  15).  Like  wave  on  wave  nations,  one  on 
the  other,  press  upon  the  stream  of  time;  like  billows  chasing  and 
rolling  on  one  another,  and  lost  in  the  deep,  generations  of  men  rise, 
one  on  another,  to  sink  again  in  turn  into  the  grave  of  eternity. 
The  drops  of  water  which  have  been  poured  into  the  chalice  no  lon- 
ger exist  of  themselves,  but  they  are  diffused  in  and  incorporated  into 
the  wine,  partaking  of  its  qualities.  Similar  is  the  union  of  the 
faithful  with  Christ''^:  by  virtue  of  this  union  a  change  takes  place 
in  them  and  they  are  made  partakers  of  the  divine  nature,  that  is,  by 
sanctifying  grace  they  are  made  children  of  God,  and  by  the  bestowal 
of  heavenly  glory  they  become  heirs  of  God.  For  from  the  Head, 
Jesus  Christ,  who  is  filled  with  all  the  treasures  of  the  divinity,  the 
unction  of  grace  flows  down  to  His  members,  descending  even  to  the 
hem  and  extremity  of  the  garment  of  the  Church  (Ps.  132,  2),  so 
that  she  becomes  wholly  penetrated  with  the  precious  flow  of  heav- 
enly gifts.  —  We  are  to  understand  by  the  commingling  of  wine  and 
water  before  the  Oblation,  first  of  all,  the  sacrificial  Communion 
between  Christ  and  the  Church,  that  is,  this  ceremony  is  intended  to 
place  before  our  eyes  that  Christ  as  the  Head,  in  union  with  the 
Church,  as  His  mystical  body,  offers  sacrifice  and  is  offered  in  sacri- 
fice at  the  celebration  of  Mass.  —  Hereby,  at  the  same  time,  is  in- 
dicated that  unspeakably  intimate  and  exalted  relation,  which  is 
realized  and  perfected  between  the  children  of  the  Church  and  our 
Redeemer  by  the  Sacrifice  and  Sacrament  of  the  Eucharist.  This  is 
that  supernatural  espousal  of  which  the  Apostle  wrote  to  the  Chris- 
tians of  Corinth:  "I  have  espoused  you  to  one  husband,  that  I  may 
piesent  you  a  chaste  virgin  to  Christ"  (2  Cor.  11,  2).  It  com- 
mences here  below  in  sanctifying  grace  and  is  consummated  above 
in  eternal  glory. 

d)  Finally,  our  rite  is  calculated  to  symbolize,  moreover,  that 
mystery  by  which  the  divine  and  human  natures  are  united  together 
in  one  person,  namely,  the  Incarnation  of  the  Eternal  Word.  This 
mystery  is  the  root  and  source  of  all  and  of  every  supernatural  rela- 
tion of  man  with  God  in  time  and  eternity. 

3.  To  the  matter  of  the  Sacrifice,  already  before  its  oblation, 
are  due  the  most  scrupulous  care  and  the  greatest  reverence,  as  is 
evident   from    their    more   remote   preparation.  ^     Every  precaution 

^     Vni\Q.  Jluc?is,  \\ovn.o  praeteriois  (Ilildeb.  Turoii.  Vers,  de  inyster.  Missae). 

2  Cum  aqua  in  vinum  convertitur,  significatur,  quod  populus  Christo  incorpo- 
ratur  (S.  Thorn.  3,  q.  74,  a.  8  ad  2).  —  Aqua  significat  popuhim,  qui  est  insipidus, 
et  sapidus  fit  per  conjunctionein  cum  Sapientia,  Christo,  sicut  aqua,  cum  adjungitur 
vino  (S.  Bonav.  IV,  di.st.  11,  p.  2,  a.  1,  q.  3  ad  6). 

^  The  bread  selected  for  the  Consecration  was  generally  called  ohiata  or  Jiostia. 
The  figure  and  size  were  not  prescribed  in  the  first  centuries,  but  lift  to  tlic  judg- 


46.   The  Sacrificial  Elements.  513 

must  be  taken  to  procure  genuine  and  freshly  made  hosts,  to  procure 
genuine  pure  wine  for  the  Sacrifice  of  the  Altar.  Let  us  recall  the 
epoch  of  the  Middle  Age,  so  full  of  faith.  Then  it  was  that  devout 
princes  and  princesses  esteemed  it  high  honor  to  be  allowed  to  pre- 
pare and  to  provide  the  bread  and  wine  for  the  Holy  Sacrifice.^  In 
convents  the  preparation  of  the  sacrificial  bread  was  even  accom- 
panied with  religious  solemnity  and  with  a  kind  of  divine  service. 
Thus  was  it  prepared  in  the  world-renowned  Benedictine  Abbey  of 
Cluny.^  At  prescribed  hours  the  monks  performed  manual  labor; 
but  that  they  might  also  be  sanctified  in  the  midst  of  their  occupa- 
tions, they  worked  amid  the  singing  of  Psalms.  But  of  all  manual 
labor  especial  care  was  bestowed  upon  the  preparation  of  the  bread 
for  the  Sacrifice.  It  was  amidst  the  singing  of  Psalms  that  the  seed 
destined  for  it  was  confided  to  the  earth  and  the  ripe  grain  gathered; 
amid  the  praises  of  divine  power  and  love,   grain  after  grain  was 

ment  of  the  celebrant  and  people,  prout  erat  cuique  studium  atque  devotio  in 
religione  divina  (Bernold.  Constant.).  Si  de  primis  Ecclesiae  saeculis  agitur, 
quando  ipsae  populi  ohlationes  immolabantur,  perspicuum  est,  alia  turn  forma  non 
fuisse,  quam  quae  panum  erat  oblatorum.  Integri  enim  ac  solidi,  ut  oblati  fuerant, 
consecrabantur  consecratique  in  partes  ad  distribuendum  comminuebantur  (Sir- 
mondus,  Disquis.  de  azymo  c.  4).  In  reference  to  the  example  of  our  Saviour,  who 
consecrated  a  loaf  (a  cake,  a  slice,  a  round)  of  the  unleavened  Paschal  bread,  the 
round  form  had  even  at  a  very  early  period  the  preference,  the  more  so  as  it  is  re- 
garded as  a  symbol  of  perfection.  Already  St.  Epiphanius  (f  403)  mentions,  that 
the  Eucharistic  Sarificial  bread  is  of  a  round  form  (a-TpoyyvXoeid'ris  —  The  Anchor  c. 
57).  In  the  Middle  Age  it  received  names  that  allude  to  its  circular  form,  for 
example,  corona  oblationum,  circulus,  rotula  panis,  panis  rotularis.  According  to 
an  ordinance  of  the  Sixteenth  Synod  of  Toledo  (693),  the  sacrificial  bread  should 
be  specially  and  carefully  prepared,  be  white  and  of  moderate  size ;  finally,  not  a 
piece,  but  whole  loaves  were  to  be  consecrated  (panis  integer  et  nitidus,  qui  ex 
studio  fuerit  praeparatus,  neque  grande  aliquid,  seu  niodica  tautum  oblata).  It  was 
already  then  baked  in  iron  moulds,  provided  with  symbolical  pictures  and  Script- 
ural signs  (host-irons,  ferrum  oblatorium,  ferrum  oblatarum,  ferramentum  charac- 
teratum).  Moreover,  in  the  eleventh  century  the  consecrated  breads  were  still  so 
large,  that  they  had  to  be  broken  and  divided  for  the  Communion  of  the  faithful 
(J>articulae) .  Tenues  oblatas  ex  simila  (of  the  finest  wheaten  flour)  praeparatas 
integras  et  sanas  sacris  altaribus  superponimus  et  ex  ipsis  post  consecrationem 
fractis  cum  populo  communicamur  (Humbert.  Card,  [f  c.  1064],  Advers.  Graec. 
calumn.  n.  33;.  From  this  time  on  they  gradually  became  smaller  and  thinner, 
until  they  received  the  present  (coin)  form.  As  a  rule,  now  only  hosts  that  are  whole 
may  be  distributed  ;  but  the  name  particulae,  that  has  clung  to  them,  still  reminds 
us  of  the  ancient  practice  of  the  breaking  of  bread.  —  Decet  revera  panem  candi- 
dissimum  esse  et  mundissimum,  si  facultas  non  defuerit,  qui  transferri  debet  in 
splendidissimuni  corpus  Agni  immaculati  (Algerus,  De  sacram.  corp.  et  sang.  dom. 
1.  2,  c.  9).  —  Cfr.  Mabillon,  Acta  SS.  O.  S.  B.  tom.  Ill,  praef.  n.  57—60.  —  Gerbert, 
Vetus  Liturgia  Alemannica,  p.  1,  disp.  4,  c.  3. 

^    S.  Wenceslaus  summa  religione  sacerdotes  veneratus  suis  manibus  triticum 
serebat  et  vinum  exprimebat,  quibus  in  Missae  sacrificio  utereutur  (Brev.  Rom.) 

2     Cfr.   Consuetud.  Cluniac.  1.  3,   c.  13  (De  hostiis  qualiter  fiant).  —  Krazer, 

Sect.  3,  art.  2,  c.  3. 
32 


514  //.   Liturgical  and  Ascetlcal  Part. 

selected,  carefully  washed,  and  carried  in  a  special  sack  to  the  mill 
by  one  of  the  most  exemplary  monks.  There  he  first  washed  the 
two  mill-stones,  covered  them  from  top  to  bottom  with  cloths,  robed 
himself  in  white,  and  then,  with  veiled  face  so  that  his  eyes  alone 
were  uncovered,  he  began  to  grind  the  wheat.  With  similar  care  the 
sieve  was  then  washed  and  the  flour  sifted.  To  prepare  the  bread 
from  the  flour  was  the  duty  of  the  highest  official  of  the  monastic 
church;  two  monks  and  a  recently  admitted  brother,  with  no  less 
care  shared  the  holy  labor  with  him.  Being  well  washed  and  clothed 
in  white  garments,  they  baked  the  hosts  in  a  blessed  vessel.  —  It  is 
very  proper  that  persons  consecrated  to  God  prepare  with  all  devoted- 
ness  and  reverence  the  bread  for  the  Holy  Sacrifice,  regarding  this 
preparation  as  a  work  of  love  and  of  conscience. 

47.     The  Offering  of  the  Host. 

The  next  preparation  of  the  elements  of  the  Sacrifice  takes  place 
during  the  Mass  itself,^  —  and  it  includes  the  separation,  the  dedica- 
tion and  the  blessing  of  the  bread  and  wine  for  the  exalted  end  to 
which  they  are  destined.  This  preliminary  sanctification  of  the 
Eucharistic  elements,  if  not  essentially  necessary,  is  yet  in  the  high- 
est degree  just  and  proper.^  The  earthly  elements  are  to  be  taken 
from  the  sphere  of  nature  into  the  higher  order  of  grace,  that  is,  they 
are  to  become  holy  things,  before  the  Holy  Ghost  changes  them  into 
the  Body  and  Blood  of  Christ.  —  And  it  has  in  its  favor  the  example 
of  Jesus  Himself,  who  at  the  Last  Supper,  in  His  character  of  High- 
priest,  taking  the  bread  and  the  chalice  with  wine  "in  His  holy  and 
venerable  hands,"  and  "raising  His  eyes  to  heaven,  blessed,  as  He 
gave  thanks"  to  the  Almighty  Father,  the  earthly  gifts  of  bread  and 
wine,  that  is.  He  as  Man  fervently  prayed  —  for  that  moment  and  for 
all  future  time  —  that  the  elements  be  changed,  a  change  which  He 
as  God  together  with  the  Father  and  the  Holy  Ghost  would  effect 
not  only  then,  but  as  often  as  the  words  of  Consecration  would  be 
pronounced  as  prescribed.^  —  The  Church,  therefore,  imitates  the 

^  The  preparation  of  the  offering,  that  is,  the  pouring  of  the  wine  into  the 
chalice  and  the  mixing  of  water  in  it,  took  place,  in  the  Middle  Age,  usually  before 
the  prayers  at  the  foot  of  the  altar,  that  is,  immediately  after  the  priest  had  as- 
cended tlie  altar,  and  also  the  bread  and  the  wine  were  then  often  offered  to  God 
not  one  after  the  other,  but  both  together  by  a  single  prayer.  Cf.  the  present  rite 
of  the  Dominicans. 

2  Per  prolationem  sacrorum  verborum  et  signa  crucis  panis  et  vinum  aptantiir 
et  quasi  inefioraniur,  ut  sint  condigna  materia,  cjuae  in  corpus  et  sanguinem 
Christi  convertatur.  vSi  enim  vestes  et  tem])linn  ac  vasa  ecclesiae  benedicuntur  et 
sanctificantur,  ut  sint  apta  instrumenta  divini  ol)sequii,  quanto  ralionabilius  est, 
panem  et  vinum  ante  consecrationem  benedici,  ut  sint  apta  materia  transsubstan- 
tiationis  supermirabilis  atque  divinae.  Nam  et  aliorum  sacramentorum  materiae 
propter  reverentiam  sacramenti  ante  usum  suuni  sanctificantur,  ut  aqua  baptism! 
vel  chrisma  sen  oleum  (Dion.  Carthus.  Kxpos.  Missae  art.  18). 

■''  The  Lord  celebrated  the  Pasch  of  the  New  Testament  by  blessing  (6uXo77j(ras, 
benedicens)  the  bread  and  the  chalice,  as  also  by  giving  thanks  (eiyxap'CTTja-aj,  gra- 


47.    The  Offering  of  the  Host.  515 

Saviour,  when  in  the  course  of  the  sacrificial  celebration  up  to  the 
time  of  the  Consecration,  she  repeatedly  blesses  the  Eucharistic  ele- 
ments, and  implores  of  God  their  acceptance,  sanctification  and 
transformation. 

The  Offertory  of  the  elements  begins  with  the  offering  of  the 
Host,  wherein  we  may  distinguish  the  act  and  the  prayer  of  the 
Oblation. 

I.     Tlie  Act  of  Oblation, 

The  priest  takes  the  paten  with  the  Host  resting  thereon  and 
elevates  it,  that  is,  he  offers  it  as  a  sacrificial  gift  to  the  Lord  God 
*Svho  dwells  in  the  highest,"  and  he  does  this  by  holding  it,  as  it 
were,  before  His  eyes,  and  joining  to  it  the  supplication,  that  the 
Lord  would  graciously  accept  it.^  The  raising  of  the  Host  is  intended 
to  express  the  act  of  presentation.  At  the  same  time,  the  priest,  as 
is  conformable  to  the  first  words  of  the  accompanying  prayer,  raises 
his  eyes  to  the  Crucifix  on  the  altar  and  lowers  them  again  almost 
immediately;  this  harmonizes  with  the  rest  of  the  oblation  prayer, 
wherein  he  is  mindful  of  his  un worthiness  and  first  of  all  offers  it  for 
his  own  sins.  —  After  the  conclusion  of  the  prayer,  the  celebrant 
makes  with  the  paten  and  Host  the  Sign  of  the  Cross  over  the  place 
on  which  the  Host  is  to  be  placed.'-^     This  ceremony  is  intended  to 

tias  agens)  to  God  the  Father.  Both  words  evXoyeiv  and  evxapta-reiu  are  not  simply 
synonymous,  but  are  often  used  to  designate  one  and  the  same  prayer,  in  so  far  as 
the  blessing  therein  contained  is  connected  with  thanksgiving.  At  all  events  by 
this  evXoyeiv  or  evxapi-o'reTv  we  must  not  understand  merely  the  uttering  of  the  words 
of  consecration ;  for  there  is  thereby  designated  another  act  entirely  different  from 
the  consecration,  that  is,  a  preparatory  prayer  of  blessing  and  thanksgiving  pre- 
ceding the  consecration,  the  conclusion  of  which  are  the  words  of  the  consecration. 
This  presanctification  of  the  elements  was  wholly  appropriate,  since  their  species 
remained  after  the  consecration,  and,  in  like  manner,  the  thanksgiving  also  was 
appropriate  before  and  during  the  performance  of  a  mystery  equally  glorious  for 
God  as  beneficial  for  men.  (Cf.  Knabenbauer  ad  Matth.  26,  26,  and  Cornely  ad 
1  Cor.  10,  16  and  11,  24.) 

1  In  oblatione  panis  et  vini  dicuntur  aliquae  orationes  valde  tenerae,  devotae 
ac  sanctae  a  sacerdote,  quasi  spiritualiter  habente  in  fnajiibus  thus  lucidisshnum 
et  pafies  propositionis  (Lev.  24,  7),  qui  in  mensa  Domini  offeruntur.  Et  quamvis 
sacerdos  satisfaciat,  orationes  illas  eo  affectu  dicens,  quem  ipsa  verba  iusiuuant, 
bene  ad  ea  attentus,  tamen  magis  adhuc  specialiter  quum  accipit  Patenam  cum 
hostia  in  mauibus,  debet  spiritualiter  in  ea  cor  proprium  ponere  et  corda  omnium 
circumstantium,  imo  et  omnium  fidelium,  ut  ea  etiam  Deo  offerat  cum  ea  celsissima 
intentione,  quod  quemadmodum  hostiam  illam  offert,  quae  est  purus  panis,  ut  ejus 
substantia  destructa  convertatur  in  corpus  ipsius  Christi,  ita  cor  suum  et  omnium 
fidelium  offerat,  ut  in  eis  destruat  quidquid  terrenum  est,  et  convertat  ac  per  amo- 
rem  et  imitationem  transformet  in  ipsum  Christum,  ita  ut  desinant  esse  quod  eraut 
et  viveremore  antiquo,  incipiant  autemesse  et  vivere  sicut  ipse  omnium  Redemptor 
(De  Ponte,  De  christ.  hom.  perf.  IV,  tr.  2,  c.  12,  §  1). 

2  There  is,  moreover,  already  a  cross  cut  in  the  altar-stone  and  anointed  with 
chrism,  when  the  altar  was  consecrated,  in  the  very  place  (the  middle  of  the  altar) 
where  the  host  is  placed.  Quod  sacerdos  oblata  in  altari  deponit  super  crucem  in 
consecratioue  altaris  cum  chrismate  factam,  hie  est  Christus,  qui  carnem  suam 
cruci  afiixit  (Sicardus,  Mitrale  1.  3,  c.  6). 


516  //.  Liturgical  and  Ascetical  Part, 

bring  before  the  mind  in  a  striking  manner  that  the  Cross  and  altar 
are  holy  places,  where,  tliongh,  indeed,  after  a  different  manner, 
one  and  the  same  Sacrifice  was  once  and  is  now  offered.  The  very 
same  Body  that  hung  upon  the  Cross,  is  laid  on  the  altar;  as  the 
Cross  was  once  deemed  worthy  to  bear  the  atoning  Sacrifice  for  the 
world,  so  is  now  the  altar. 

2.     The  Ohlation  Prayer, 
Suscipe,   sancte    Pater,    omni- 
potens   aeterne   Deus,   banc  ini- 
maculatam    hostiam,    quam    ego 
indicrnus  famulus  tuus  offero  tibi 

o 

Deo  meo  vivo  et  vero,  pro  in- 
numerabilibus  peccatis  et  offen- 
sionibus  et  negligentiis  meis,  et 
pro  omnibus  circumstantibus,  sed 
et  pro  omnibus  fidelibus  Chris- 
tianis,  vivis  atque  defunctis:  ut 
milii  et  illis  proficiat  ad  salutem 
in  vitam  aeternam.     Amen. 


Accept,  O  holy  Father,  Al- 
mighty and  eternal  God,  this 
unspotted  Host,  which  I  Thy 
unworthy  servant  offer  unto  Thee, 
my  living  and  true  God,  for  my 
innumerable  sins,  offences  and 
negligences  and  for  all  here  pres- 
ent; as  also  for  all  faithful  Chris- 
tians, both  living  and  dead,  that 
it  may  avail  both  me  and  them 
for  salvation  unto  life  everlasting. 
Amen. 

This  prayer,  which  is  as  terse  in  composition  as  it  is  rich  in 
thought,  affords  an  answer  to  various  questions  that  may  be  asked 
with  regard  to  the  Eucharistic  Sacrifice.  —  Who  is  to  receive  and 
accept  the  Host?^ — ''The  holy  Father,  the  Almighty,  eternal  God.''^ 
The  Church  in  the  Mass  generally  addresses  herself  to  God  the 
Father,  in  order  to  unite  herself  to  the  Saviour,  who  on  the  altar 
offers  Himself  to  His  heavenly  Father.  In  the  full  and  complete 
sense  God  alone  deserves  the  name  of  Father,  as  Christ  says:  "Call 
none  your  father  upon  earth;  for  one  is  your  Father,  who  is  in 
heaven"  (^latt.  23,  9).  Yes,  God  is  our  Father;  we  are  and  we  are 
called  His  children.  Through  His  only-begotten  Son,  Jesus  Christ, 
He  has  conferred  upon  us  the  dignity  as  well  as  the  goods  and  priv- 
ileges of  children  of  God.  What  love  has  He  not  thereby  shown  us! 
God  is  not  merely  the  best  and  the  most  liberal  of  fathers,  but  He  is 
also  the  infinitely  "holy  Father".  Thus  does  the  Saviour  call  Him 
in  His  sacrificial  prayer  as  Highpriest  (John  17,  11).  Therefore,  as 
His  children,  it  is  incumbent  on  us  to  be,  after  the  Saviour's  ex- 
ample, holy  in  all  our  conduct;  for  we  should  be  perfect  as  is  our 
Father  in  heaven  (Matt.  5,  48).  —  God,  whom  we  may  with  con- 
fidence call  our  Father,  is,  moreover,  the  "Almighty,  eternal  God," 
to  whom,  on  account  of  His  majesty  and  glory,   the  sacrifice  of  the 

^  Pensa,  cui  offeras,  utpote  Deo  Patri  omnipotenti  et  aeterno,  ex  cujus  boni- 
tatis,  clilectioiiis,  pietatis,  iiuinificeiitiae  ac  beneficiorum  coiitcniplatioiie  debes 
vehementi  dilectione  accendi,  atque  ex  coiisideratione  suae  majestatis  et  aequitatis 
debes  reverentiali  timore  et  omiii  humiliatione  tui  ipsius  repleri.  Hinc  ante  cele- 
brationem  et  in  ea  debes  bonitatetn,  caritateni,  liberaliter  et  misericordiam  Dei 
Patris  ad  homines  intueri,  mirari  et  honorare  (Dion.  Carthus.  De  sacr.  altar,  art.  16). 


47.    The  Offering  of  the  Host.  517 

most  profound  reverence  and  humble  subjection  is  due;  finally,  He 
is  the  "livinof  and  the  true  God,"  to  whom  alone  sacrifice  mav  and 
should  be  offered.  In  the  liturgy  the  Lord  is  often  designated  as  the 
living  and  true  God,^  in  contradistinction  to  the  inanimate  and  false 
gods,  which  are  vain,  powerless  and  full  of  deception.  The  priest 
offers  to  the  "living  and  true  God,"  who  created  heaven  and  earth. 
The  "living"  God  is  life  itself,  the  eternal  and  increated  life,  the 
source  of  all  life:  because  from  Him  proceeds  both  natural  and  super- 
natural life,  the  life  of  grace  and  glory  in  the  world  of  angels  and  of 
men.  In  God  and  from  God  all  things  live  and  move;  out  of  Him 
there  is  but  death.  The  "true"  God  is  truth  itself,  the  primordial 
and  purest  truth,  the  fountain-head  of  all  truth.  St.  John  writes: 
"We  know  that  the  Son  of  God  is  come,  and  has  given  us  under- 
standing that  we  may  know  the  true  God,  and  may  be  in  His  true 
Son.  This  (Christ)  is  the  true  Son  of  God  and  life  eternal.  Little 
children  keep  yourselves  from  idols'^  (i  John  5,  20 — 21). 

What  is  offered  to  God  the  Father  ?  —  An  "unspotted  Host"  — 
immaculata  Jiostia.'^  By  this  expression  the  Eucharistic  Sacrificial 
Body  of  Christ,  as  well  as  the  Eucharistic  Sacrificial  bread  is  to  be 
understood.  That  the  term  unspotted  Host  is  not  exclusively  ap- 
plied to  the  bread  there  present,  but  is  to  be  referred  also  to  the  Body 
of  the  Lord  soon  to  be  present  under  the  appearance  of  bread,  is 
clearly  evident  from  the  context,  as  also  from  the  comparison  of  this 
prayer  with  other  oblation  prayers,  recited  before  the  Consecration. 
Only  the  Body  of  Christ  is  that  unspotted  Host,  which  secures  for  us 
atonement  of  sin  and  salvation,  for  which  supplication  is  made. -^  — 
The  Church,  therefore,  looks  on  the  bread  resting  on  the  paten  and 
chosen  for  the  Consecration,  as  already  consecrated,  and  in  offering 
it  has  already  Christ's  Body  in  view.  Hence  the  priest  already  be- 
fore (as  later  after)  the  Consecration  calls  the  gift  that  he  offers 
immaculate,  unspotted;  for  Christ  is  the  absolutely  pure,  holy  and 
faultless  Victim.  The  unspotted  Host  on  the  altar  is,  therefore,  that 
"clean  oblation"  —  ohhitio  munda  —  announced  by  the  Prophet 
Malachias.  —  This  offering  of  the  Body  of  Christ  is,  in  a  measure, 
to  be  distinguished  from  the  offering  which  takes  place  after  the 
Consecration,  and  the  difference  consists  in  this,  that  here  at  the  same 
time  the  bread  is  still  presented  and  dedicated  to  the  Lord  God  with 

1  Conversi  estis  ad  Deum  a  simulacris,  servire  Deo  vivo  et  vero  (1  Thess.  1,  9). 

2  This  spotlessness  is  frequently  commented  upon  in  the  liturgy,  because  it  is 
the  first  and  essential  requisite,  in  order  that  the  Sacrificial  Gift  may  be  acceptable 
to  God. 

3  Panis  non  est  immaculata  ilia  hostia  pro  expiatione  peccatorum  oblata,  sed 
solus  Christus.  Itaque  sensus  horum  verborum  hie  est :  Suscipe,  sancte  Pater, 
imniaculatam  hostiam,  quam  ego  indignus  servus  tuus  ex  hoc  pane  per  mirabilem 
conversionem  confecturus  sum  et  tibi  oblaturus.  .  .  .  Unde  sacerdos  in  Offertorio 
orat  Deum,  ut  acceptet  hostiam  a  se  ex  hoc  pane  conficiendam  et  offerendam,  et  ut 
victima  ex  pane  conficienda  prosit  sibi  et  aliis.  Atque  simul  per  caerimoniam  illam 
sacrat  Deo  materiam  remotam  sacrificii  ^d  sacrificium  eucharistiae  decentius  per- 
agendum  (Antoine,de  sacrif.  Missae  q.  2). 


518  //.  Liturgical  and  Ascetical  Part. 

the  desire  that  He  would  accept  it  for  the  purpose  of  consecration, 
that  is,  that  He  would  bring  the  oblation  of  the  bread  to  its  final 
termination  by  the  Consecration.  Consequently,  the  expression 
unspotted  Host  can  and  ought  to  be  understood  of  the  sacrificial 
bread  lying  on  the  paten, ^  which  is  wholly  faultless  in  consequence 
of  the  care  taken  in  the  selection  of  the  prescribed  materials  and  in 
its  preparation.  To  two  things  therefore,  namely,  to  the  Sacrificial 
Body  of  the  Lord,  in  spirit  regarded  as  already  present,  and  to  the 
sacrificial  bread  soon  to  be  changed,  which  is  present  in  reality,  the 
eye  and  heart  of  the  priest  are  directed,  while  he  raises  on  the  paten 
the  "unspotted  Host"  imploring  its  favorable  acceptance  by  the 
heavenly  Father. 

Who  performs  the  offering  ?  —  The  priest  who  acknowledges 
himself  an  unworthy  servant  of  God.  The  priest  is  God's  servant. 
The  Lord,  who  "raiseth  up  the  needy  from  the  earth,  and  lifteth  up 
the  poor  from  the  dunghill,  that  He  may  place  him  with  princes, 
with  the  princes  of  His  people"  (Ps.  112,  7 — 8),  —  the  Lord  hath 
called  him  into  His  sanctuary,  that  he  may  serve  Him  there  all  the 
days  of  his  life.  But  it  is  especially  at  the  altar  that  the  priest  is 
penetrated  with  a  sense  of  his  unworthiness  to  discharge  this  honor- 
able and  sublime  service.  The  humblest  ofhce  in  the  house  of  God 
is  more  exalted  than  the  greatest  wordly  position.  Now  when  the 
priest  considers  his  misery  and  frailty,  his  ingratitude  and  sinfulness, 
how  painfully  should  he  not  realize  that  he  is  quite  unworthy  to  serve 
the  Alost  High  and,  above  all,  in  the  most  holy  Myster}-  of  the  Altar? 

For  whom  does  the  priest  offer  the  Sacrifice  ?  —  In  the  first 
place,  for  himself,  then  for  all  present  and,  finally,  for  all  Christians. 
—  The  celebrant,  therefore,  first  offers  the  unspotted  Host  as  a  sacri- 
fice of  propitiation  for  his  own  sins,  to  obtain  remission  of  all  guilt 
and  punishment;  upon  the  altar  there  is,  indeed,  the  very  Body  in 
which  the  Saviour  bore  our  sins  on  the  Cross  and  atoned  for  them  by 
His  death  (i  Peter  2,  24).  The  priest  knows  full  well  that  he  is 
not  fas  he  should  be)  holy,  innocent,  undefiled,  separated  from  sin- 
ners, but  that  he  is  encompassed  with  infirmity;  therefore,  must  he, 
in  the  first  place,  offer  sacrifice  for  his  own  sins  and  afterward  for 
those  of  his  people  (Heb.  7,  26).^     He  confesses  his  sins  and  faults 


^  After  the  Consecration  not  only  the  Body  and  Blood  of  Christ,  but  also  the 
figurative  bread  and  wine  offerinjjjs  of  Melchisedecli  are  designated  as  immaculata 
hostia.  Bishop  Odo  of  Carabrai  (t  1113)  remarks  in  respect  to  this  designation 
(Exposit.  in  Canon.  Miss.  dist.  3):  "Ab  immaculata  (Virgine)  sumpta  est  haec 
hostia,  ideo  et  ipsa  immaculata.  Rt  hoc  loco  admonemur  quod  panis  appositus 
altari  debet  esse  candidissimus  et  in  quo  nulla  ])ossit  inspici  macula,  ut  hoc  appa- 
reat  in  figura,  quod  praedicatur  de  substantia,  ut  pura  et  immaculata  videatur  ex- 
terius  figura,  cujus  substantia  dicitur  interius  pura  et  immaculata. 

2  Christus  Dominus  noster,  (jui  aeternitate  sacerdotii  sui  omnes  tibi  (Deo) 
servientes  sanctificat  saccrdotcs,  (juoniam  morlali  carne  circumdati,  ita  cjuotidianis 
peccatorum  remissionibus  indigemus,  ut  non  solum  i)ro  populo.scd  etiam  pro  nobis 
(sacerdotibus)  ejusdem  te  Pontificis  sanguis  exoret  (Sacrament.  Gregor.). 


^7.    The  Offering  of  the  Host.  519 

and  negligences  to  be  "innumerable".^  Delicta  qids  intelUgitl 
(Ps.  i8,  13.)  Who  can  understand  and  take  a  note  of  all  sins  ?  "^ 
The  possibilities  of  failing  and  stumbling  are  incalculably  numerous. 
Who  is  not  terrified  at  the  facility  and  at  the  danger  of  committinsf 
sin !  Even  the  just  man  falls  seven  times  a  day,  and  we  all  fail  in 
many  things.  The  more  brightly  the  light  of  grace  shines  in  the 
soul  and  the  more  delicate  the  conscience  grows,  the  more  clearly 
does  man  perceive  the  errors  and  guilt,  the  remissness  and  imperfec- 
tions, the  deliberate  and  indeliberate  faults  of  his  life.^  Though 
even  his  sins  be  but  trivial,  they  are  still  many  and  in  their  number 
lurks  the  danger.  See  you  not  how  the  little  drops  swell  the  streams 
and  tear  up  the  earth  ?  All  the  sins  incident  to  the  very  living  of 
this  wretched  life  of  ours,  the  priest  would  daily  atone  for  and  efface 


i  Tu  Christi  sacerdos  considera  temetipsum,  quis  sis,  h.  e.  quam  defectuosus 
et  fragilis  in  uatura  .  .  .  quam  culpabilis  in  vita,  quam  iyniumerabilibus  vicibus 
quotidie  peccaus,  saltem  in  venialibus,  per  omissionem  et  commissionem,  per  in- 
teriorum  el  exteriorum  incustodiam  sensuum,  per  irrefrenationem  linguae,  per  in- 
exemplaritatem  et  scandalum,  per  cogitationes  inutiles,  per  distractiones,  levitates, 
negligentias  etiam  in  divinis,  per  immoderantias  cibi  ac  potus,  per  inordinatas 
circa  quaecunque  creata  affectiones.  In  his  et  consimilibus  multis  adverte  te  quo- 
tidie toties  esse  culpabilem  ac  peccantem,  ut  nequeas  niinierare ,  nee  singula  possis 
attendere,  imo  exorare  indigeas  et  exclamare  ad  Dominum  :  Delicta  quis  intelligit? 
Ab  occultis  meis  miuida  me  (Dion.  Carthus,  De  sacramento  altaris  serm.  3). 

-  P.  Roothaan  S.  J.  distinguishes  in  his  Annotations  to  the  Exercitia  spiritua- 
lia  of  St.  Ignatius  the  peccata  et  offensiones  et  negligentiae  of  our  Oblation  praver 
in  the  following  manner:  a)  Peccata  quaevis,  sen  gravia  sen  levia,  sive  cogitationis 
sint,  sive  verborum  sive  operum  sive  etiam  omissiouis.  Peccata,  intelligo  culpas 
p7'oprie  sic  dictas.  b)  Offe?isiones,  culpae  minus  proprie  dictae,  sen  involuntariae, 
in  quas  scilicet  offendere  fragilitatem  nostram  in  tot  tamque  variis  vitae  hujus  casi- 
bus  pronum  est,  ferme  ut  per  viam  salebrosam  iucedenti  frequenter  offendere  seu 
impingere  vel  nolenti  accidit.  Et  tamen,  cautius  incedendo,  offensiones  hujusmodi 
minuere  Dei  famulus  potest  et  debet,  cj  Negligentiae  eae,  quae  ad  rationem  quideni 
peccati  omissionis  non  pertingujit,  sed  in  actiones  nostras  irrepere,  easque  si  minus 
vitiare  oninino,  tamen  imperfectas  minusque  acceptas  Deo  reddere  solent,  suntque 
profecto  innumerae,  sive  i7ite7itionis  puritatem  et  intensionem  spectes  sive  modes 
omnes,  quibus  actiones  nostras  ornari  ac  perfici  in  Dei  conspectu  decet,  pro  men- 
sura  luminis  et  gratiae  nobis  a  Domino  communicatae. 

2  Impossibile  credo  secundum  statum  viatoris,  quod  aliquis  unum  diem  vel 
septimauam  transeat  sine  remorsu  venialis  ;  tamen  quod  totum  annum  transeat,  hoc 
habeo  magis  pro  impossibili,  et  vix  credo,  quod  fuerit  hoc  donum  in  aliquo  nisi  in 
Christo  et  ejus  Matre  ;  et  ideo  unusquisque  vel  habet  conscientiam  vel  debet  habere 
et  omni  hora  petere  :  Dimitte  nobis  etc.  Vix  enim  est,  quod  homo  aliquamdiu  sit 
in  vita  ista  sine  veniali,  tum  -pro-^tQT  frequefitiam,  quia  strepitus  vitiorum  et  pecca- 
torum  venialium  semper  insonant  auribus  cordis  nostri ;  tum  propter  ignorantia^Hy 
quia  in  multis  venialiter  peccamus  et  ignoramus,  et  non  consideramus;  tum  propter 
adhaerejitiam,  quoniam  venialia  ista  sunt  magnae  adhaereutiae,  maxime  quando 
habetur  affectio  circa  aliquod  terrenum  :  et  ideo,  quantumcumque  sit  perfectus, 
corde  debet  recognoscere  et  ore  confiteri,  se  peccatorem  esse.  (S.  Bonav.  IV,  dist. 
17,  p.  2,  a.  2,  q.  1  ad  4.) 


520  //.  Liturgical  and  Ascetical  Part. 

by  the  Sacrifice  of  the  Akar.^  —  The  piiest,  in  the  second  place, 
offers  and  prays  expressly  for  all  present,  that  is,  for  all  those  who 
are  devontly  assisting  at  the  divine  service  and  who  are  uniting  in 
the  Holy  Sacrifice;  such  persons,  consequently,  partake  of  a  more 
special  and  abundant  share  in  the  fruits  of  the  Sacrifice.  —  Like  the 
loving,  solicitous  Mother  she  is,  the  Church  forgets  none  of  her 
children;  she,  therefore,  permits  the  priest  to  offer  and  pray  for  all 
the  faithful  wlio  belong  to  the  communion  of  saints  and  wdio  still 
stand  in  need  of  assistance,  consequently,  for  all  her  children, 
whether  "this  present  world  yet.  retains  them  in  the  flesh  or  the 
w^orld  to  come  has  already  received  them  stripped  of  their  mortal 
bodies,"  — whether  they  still  are  combating  on  earth  or  suffering 
in  purgatory. 

For  what  purpose  is  the  Sacrifice  offered?  —  That  to  all  "it 
may  be  available  unto  eternal  life,"  that  is,  that  the  Sacrifice  may 
apply  to  them  the  benefits  and  blessings  of  Redemption,  not  merely 
for  time,  but  for  all  eternity.  Salvation  (sains)  is  the  ideal  and  the 
sum  of  all  the  good  things  that  Christ  brought  into  the  world,  for  we 
acquire  possession  of  these  goods  when  we  obtain  salvation.  This 
salvation  begins  for  us  here  below  in  receiving  pardon,  and  is  com- 
pleted in  the  other  world  in  beatitude.  Now,  on  the  altar  there  flows 
the  universal  and  inexhaustible  fountain  of  salvation,  whence  all 
spiritual  gifts  come  to  us.  Hence  the  priest  prays  that  the  Eucharistic 
Sacrifice  may  be  unto  all  so  efficacious  a  means  of  salvation,  that  they 
may  attain  to  glory  of  soul  and  body  in  eternity.^ 

48.     The  Offering  of  the  Chalice. 
In  a  manner  similar  to  the  Host,   the  chalice  also  is  dedicated 
and  oflered  to  the  Heavenly  Father;^  but  the  offering  is  preceded  by 
the  preparation. 

^  Non  solum  lavit  Christus  nos  a  peccatis  nostris  in  sanguine  suo,  quando 
sanguinem  suum  dedit  in  cruce  pro  nobis,  vel  quando  unusquisque  nostrum  mys- 
terio  sacrosanctae  passionis  illius  baptismo  aquae  ablutus  est,  verum  etiam  qiiotidie 
tollit  peccatamundi.  Lavat  itaque  nos  a  peccatis  nostris  quotidie  in  sanguine  suo, 
cmn  ejusdem  beatae passionis  ad  altare  tnemoria  replicatur,  cum  panis  et  vini  crea- 
tiira  in  sacratnentiitn  carnis  et  sanguinis  ejus  ineffabili  Spiritus  sanctificatioJie 
transfertur,  sicque  corpus  et  sanguis  illius  non  infidelium  nianibus  ad  perniciem 
ipsorum  funditur  et  occiditur,  sed  fidelium  ore  suam  sumitur  in  salutem  (Beda 
Venerab.  lib.  1,  homil.  14). 

2  After  the  offering  of  the  host  the  paten,  when  the  Mass  is  not  a  solemn  one, 
is  concealed  under  the  corporal  until  after  the  Pater  noster  (cf.  Microl,  c.  10).  In 
solemn  ^Masses,  however,  the  subdeacon  holds  the  paten  enveloped  in  the  veil  that 
hangs  from  his  shoulders.  The  original  and  peculiar  reason  for  keeping  it  thus 
covered  is,  because  the  paten  (as  also  the  chalice),  being  a  blessed  and  sacred 
object,  should,  as  far  as  possible,  be  withdrawn  from  profane  gaze  (cf.  Lebrun 
p.  3,  a.  6). 

3  That  the  Oblation  prayer  of  the  chalice  is  always  addressed  to  the  Father,  is 
manifest  from  the  Mozarabic  Missal,  in  which  the  prayer  is  as  follows:  Offerimus 
tibi,  Domine,  Jesu  Christi  Filii  tui  calicem  huniiliter  iniplorantes  clementiam 
tuam,  ut  ante  conspectum  divinae  majestatis  tuae  cum  odore  suavitatis  ascendat. 
Per  eundeni  Chr.   (Migne  85,  528). 


48.    The  Offering  of  the  Chalice.  521 

I.     Preparation  of  the  Chalice. 

a)  This  comprises  the  pouring  of  the  wine  into  the  chalice,  as 
well  as  the  mixing  of  it  with  a  little  water  which  was  previously 
blessed  by  the  Sign  of  the  Cross. ^  The  symbol  of  mixing  the  wine 
and  water  is  here  to  be  considered,  in  order  to  arrive  at  the  reason 
and  the  meaning  of  the  use  of  the  Sign  of  the  Cross,  which  is  omitted 
only  in  Requiem  Masses.  —  It  is  asked  why  the  Sign  of  the  Cross  is 
made  over  the  water  onlv  and  not  over  the  wine,  and  whv  in  Re- 
quiem  Masses  the  blessing  of  the  water  also  is  omitted.  The  most 
reliable  explanation  rests  on  the  symbolical  meaning  to  be  found  in 
the  mingling  of  the  wine  and  water.  The  wine  symbolizes  Christ, 
who  has  no  need  of  a  blessing  and  to  whom  no  advantage  accrues 
from  His  union  with  the  people;  hence  the  wine  is  not  blessed.  The 
water  symbolizes  the  faithful,  who  greatly  need  divine  grace  and  to 
whom  accrues,  from  their  union  with  Christ,  the  greatest  gain.  This 
is  expressed  by  the  use  of  the  Sign  of  the  Cross  that  is  made  over  the 
water  before  it  is  mingled  with  the  wine.^  The  Sign  of  the  Cross, 
therefore,  does  not  apply  so  much  to  the  water  itself,  as  to  the  people 
signified  by  the  water. ^  - —  This,  consequently,  explains  why  the 
Sign  of  the  Cross  is  omitted  in  Requiem  Masses.  The  whole  Requiem 
Mass  rite,  for  instance,  aims  at  giving  to  the  departed  souls  the 
greatest  possible  assistance,  hence  much  is  omitted  which  refers  to 
that  fruit  which  those  present,  namely,  the  living,  generally  derive 
from  the  Mass.  Thus,  for  example,  the  celebrant  at  the  Introit 
makes  the  Sign  of  the  Cross  not  over  himself,  but  over  the  book, 
which  here  in  a  certain  way  represents  the  suffering  souls,  and  at 
the  conclusion  of  the  Mass  he  does  not  bestow  the  blessing  on  those 
present.  For  the  same  reason,  at  the  Offertory  he  omits  to  bless  the 
water,  that  is,  the  people  symbolized  by  the  water. 

b)  The  prayer  recited  at  the  mixing  of  the  water  with  the  wine 
is  as  follows: 


Deus,  qui  humanae  substan- 
tiae  dio^nitatem  mirabiliter  condi- 
disti,  et  mirabilius  reformasti: 
da  nobis  per  hujus  aquae  et  vini 
mysterium,    ejus  divinitatis   esse 


O  God,  who  in  creating  human 
nature,  hast  wonderfully  digni- 
fied it,  and  still  more  wonderfully 
reformed  it :  grant  that  by  the 
mystery  of  this  water  and  wine, 


1  John  Beleth  (in  the  twelfth  century)  writes  on  the  subject :  Turn  vero  aqua 
benedicitur,  quando  adniiscetur  vino ;  sed  haudquaquam  vinum,  quoniam  peculia- 
rem  suam  exspectat  benedictionem  (Rationale  c.  41). 

2  Vinum  in  hoc  loco  Christum  significat,  qui  nulla  eget  benedictione ;  aqua 
populum  qui  in  hac  vita  nequit  esse  sine  peccato,  propter  quod  indiget  benedictione 
Dei,  ut  reddatur  dignus  ad  unionem  cum  Christo.  Ad  hoc  igitur  significandum 
aqua  benedicitur,  quaudo  vino  admiscetur  (Durand.  1.  4,  c.  30,  n.  21). 

3  The  former  rite  had  not  this  signification  ;  it  was  differently  constituted,  as 
the  cross  was  not  made  over  the  water,  but  the  water  was  poured  iuto  the  chalice 
in  the  form  of  a  cross  :  Archdiaconus  iufundit  (aquam)  faciens  crucem  (=  in  modum 
crucis)  in  calice  (Ordo  Rom.  I,  n.  14).  —  The  Ordo  Rom.  XIV,  c.  72,  had  the  rubric: 
demum  (after  pouring  the  water  into  the  wine;  signat  super  calicem  semel. 


522  //.    Liturgical  and  Ascetical  Part. 


consortes,  qui  liumaiiitatisnostrae 
fieri  dignatus  est  particeps,  Jesus 
Christ  us,  Filius  tuus,  Dominus 
iioster;  Qui  tecum  vivit  et  regnat 
in  unitate  Spiritus  Sancti,  Deus: 
per  omnia  saecula  saeculorum. 
Amen. 


we  may  be  made  partakers  of  the 
divine  nature  of  Him,  who  vouch- 
safed to  become  partaker  of  our 
human    nature,     namely,     Jesus 
Christ,  our  Lord  Thy  Son,  who 
liveth  and  reigneth  with  Thee  in 
the  unity  of  the  Holy  Ghost,  one 
God,  world  without  end.     Amen. 
The  foregoing  prayer,  which  occurs  in  the  ancient  Sacramen- 
taries  as  a  Christmas  Collect,^  contains  in  part  the  mystical  meaning 
of  the  mingling  of  the  water  and  wine.     In  it  we  beg  for  that  parti- 
cipation in  the  divine  nature  of  which  St.  Peter  writes:    "By  Christ 
He  hath  given  us  very  great  and  precious  promises,  that  by  these 
we  may  be  made  partakers  of  the  divine  nature  (dlvinae  consortes 
naturaey  (2  Peter  i,  4).     This  participation  in  the  divine  nature 
is  an  exceedingly  consoling  and  elevating  mystery.     It  consists  in 
this,  that  poor,  frail  human  nature,  by  the  communication  of  heav- 
enly gifts  and  graces,  is  elevated  to  a  supernatural  state,  endowed 
with    inestimable    riches    and   clothed   with    incomparable    beauty. 
Hence  the  holy  Fathers  speak  of  a  deification  of  man  (deificatio) y 
wdiereby  they   understand   a  supernatural,  mystical,   blissful  union 
with  and  resemblance  to  God.      "They  in  whom  the  Holy  Ghost 
dwells  become  deified"  {eeoiroLovvrai).^     The  virgin  martyr  Agnes  re- 
ferred to  these  gifts  of  grace  when,  full  of  enthusiasm,  she  spoke  of 
her  heavenly  Spouse:  "With  sparkling  and  glittering  gems  hath  He 
covered  my  breast,  with  golden  garments  hath  He  clothed  me,   with 
artistic  and  precious  jewels  hath  He  adorned  me,  —  and,  moreover. 
He  hath  shown  me  incomparable  treasures,  which  are  to  be  mine, 
if  I  remain  true  to  Him."  — To  participate  in  the  divine  life,   in 
the  divine  glory  of  Jesus  Christ,  we,  therefore,  pray,  saying:  j:)^t  liujus 
aquae  et  vini  vi/jsterinm^  that  is,  by  tlie  mystery  which  is  represented 
by  the  present  mingling  of  water  and  wine.     This  mystery  is  mani- 
fold: at  one  time  it  represents  the  Incarnation,  as  also  the  passion 
and  death  of  the  Saviour  (the  issue  of  water  and  blood  from  Christ's 
pierced  Heart),  —  hence  the  beginning  and  the  conclusion  of  the 
work  of  redemption.     These  two  mysteries  are  the  original  source  of 
all  grace  for  us:  only  because  the  Son  of  God  assumed  human  nature 
and  sacrificed  His  life  in  death  for  us,  have  we  been  made  the  chil- 
dren of  God,  co-heirs  and  associates  in  the  glory  of  Jesus  Christ.  — 
Another  mystery  (signified  in  the  mixing  of  wine  and  water)  is  the 
mystical  union  of  the  faithful   with  Christ  —  principally  as  accom- 
plished in  the  reception  of  the  Eucharist.'^     By  this  ujiion  with  the 

^  Self-evidently  these  words  are  there  wanting  per  hujus  aquae  et  vini  niys- 
terium. 

2     S.  Athanas.  Epist.  1  ad  Serap.  n.  24. 

"^  Under  the  form  of  hread  the  Body  is  given  to  thee,  and  under  the  form  of 
wine  the  Blood  is  given  to  thee,  that,  by  partaking  of  the  Body  and  Blood  of  Christ, 


J^S.   The  Offering  of  the  Chalice,  523 

Head,  divine  life  diffuses  itself  throughout  the  members,  as  from  the 
stock  of  the  vine  the  vivifying  and  fructifying  sap  flows  on  to  the 
branches.  The  more  intimately  we  become  incorporated  with  Christ 
by  means  of  the  holy  Sacrament,  the  nearer  we  draw  to  the  fountain 
of  all  graces,  and  the  more  plentifully  are  they  diffused  in  our  soul. 

That  we  may  be  the  more  readily  heard,  we  gratefully  acknowl- 
edge, in  support  and  confirmation  of  the  above  petition,  the  exceed- 
ingly great  mercy  the  Lord  has  shown  us  in  the  boon  both  of  our 
creation  and  of  our  redemption.^  Therefore,  we  implore  that  the 
work  which  God  has  wonderfully  begun.  He  may  mercifully  complete 
in  us  by  imparting  to  us  the  divine  life  of  grace  here  below  and  of 
glory  hereafter.-^  In  a  wonderful  manner  did  God  make  the  dignity 
of  man's  being:  He  made  man  the  king  of  the  visible  world,  setting 
him  but  a  little  below  the  angels,  with  honor  and  glor\'  He  crowned 
him;  for  He  did  not  leave  human  nature  in  Paradise  in  its  lowliness, 
poverty  and  imperfection,  but  He  enriched  and  adorned  it  with 
supernatural  gifts.  From  this  blissful  height  man  precipitated  him- 
self into  the  depth  of  sin  and  misen*;  then  God  in  a  still  more 
wonderful  manner  restored  him  and  raised  him  up  from  his  fall. 
God's  love,  wisdom  and  power  are  incomparably  more  gloriously 
displayed  in  the  redemption  than  in  the  creation  of  the  world. 
Niliil  nobis  nasci  lyrofuit,  nisi  recVimi  profidsset^  sings  the  Church. 
*^Of  what  avail  would  it  have  been  for  us  to  be  born,  unless  the  re- 
generation had  been  added  ?" 

2.     The  Oblation  of  the  Chalice. 

a)  The  Act  of  Offering.  —  The  priest  raises  the  chalice,  as 
though  he  would  present  it  to  God;  but  here  the  celebrant  does  not 
cast  down  his  eyes,  as  at  the  offering  of  the  Host,  but  he  keeps  them 
fixed  on  the  Crucifix  all  the  while  that  he  is  offering  the  chalice. 
The  reason  lies  in  the  accompanying  offering  prayer,  with  which 
this  raising  of  the  eyes  harmonizes,  since  the  prayer  contains  the 
petition  that  the  sacrificial  offering  "may  ascend  as  an  agreeable 
odor''  to  the  throne  of  the  ^lost  High,  and  since,  moreover,  the 
offering  prayer  does  not  peculiarly  and  expressly  remind  the  celebrant 


thou  mayst  become  one  body  and  blood  with  Him  ((ri^cro-w^tos  Kal  <rvvaifxos  avrov).  In 
this  manner  we  also  become  Christ-bearers,  in  that  His  Body  and  Blood  are  dis- 
tributed throughout  our  members.  Therefore,  according  to  the  blessed  Peter,  we 
become  partakers  of  the  divine  nature  (S.  Cyrill.  Hierosol.  IV,  Cat.  mystag,  n.  3). 

1  Ipse  erit  re/orjn  a  for  tuns,  qui  init  /ormafor  tuus  (S.  Aug.  Enarr.  in  Ps,  103, 
n.  4).  —  Duo  sunt,  quae  priucipaliter  attendere  debet  humana  circumspectio:  dig- 
nitatem suae  conditionis  et  excellentiam  suae  reformationis.  Dignitatem  suae 
conditionis,  ut  peccare  timeat ;  excellentiam  redemptionis,  ut  gratiae  redimentis 
ingratus  non  existat  (Ivon.  Carnot.  serm.  22). 

2  Grace  is  the  beginning,  the  principle  and  the  root  of  glory,  and  glory  is  the 
completion,  the  blossom  and  the  fruit  of  grace.  Gratia  et  gloria  ad  idem  genus 
referuntur ;  quia  gratia  nihil  aliud  est  quam  quaedam  iiichoatio  gloriae  in  nobis 
(S.  Thorn.  2,  2,  q.  24,  a.  3  ad  2). 


524  //.    Liturgical  and  Ascetical  Part. 

of  his  iinworthiness.     Before  the  priest  puts  down  the  chalice/  he 
makes  the  Sign  of  the  Cross  with  it  over  the  altar,  to  signify  that  in 
the  chalice  and  upon  the  altar  that  same  Precious  Blood  is  offered 
which  was  shed  on  the  wood  of  the  holy  Cross, 
b)  The  Offering  Prayer. 

Offerimus  tibi,    Domine,  cali- 

cem  salutaris,  tuam  deprecantes 

clementiam,  ut  in  conspectu  di- 

vinae  majestatis  tuae,  pro  nostra 

et  totius  mundi  salute  cum  odore 

suavitatis  ascendat.     Amen. 


We  offer  unto  Thee,  O  Lord, 
the  Chalice  of  salvation,  beseech- 
ing Thy  clemency,  that  it  may 
ascend  before  Thy  divine  Majes- 
ty, as  a  sweet  odor  for  our  salva- 
tion, and  for  that  of  the  whole 
world.     Amen. 


As  the  above  prayer  shows,  "the  Chalice  of  salvation"  ^  is  here 
offered.  Although  the  Chalice  now  contains  merely  the  wine  mixed 
with  water,  it  is  yet  called  the  chalice  of  salvation,  that  is,  a  chalice 
bringing  salvation,  for  the  reason  that  the  sacrificial  wine  will  soon 
be  changed  into  the  sacrificial  Blood  of  Christ.  —  In  the  offering  of 
the  chalice  there  is,  at  the  same  time,  contained  the  petition  that  the 
Lord  would  change  the  wine  into  Christ's  Blood,  and  graciously  and 
agreeably  accept  this  Blood  from  our  hands. ^  These  two  .ideas  are 
comprised  in  the  words  that  "the  Chalice  may  ascend  as  a  sweet 
odor"  to  Heaven.  Only  the  consecrated  chalice  is  truly  a  "chalice 
of  salvation,"  as  it  contains  that  divine  Blood  which  was  shed  on 
the  Cross  as  a  sacrifice  and  a  ransom.^     The  chalice  becomes  the 


^  During  the  Middle  Age  the.  chalice  was  (not  as  now  put  behind  the  host,  but) 
placed  to  the  right,  that  is,  towards  the  Epistle  side,  near  the  host,  by  which  was 
symbolically  indicated,  that  blood  and  water  flowed  from  the  right  side  of  our  Lord. 
Ita  juxta  Romanum  Ordinem  in  altari  (panis  et  vinum  aqua  mixtum)  componenda 
sunt,  ut  oblata  (i.  e.  hostia)  in  corporali  posita,  calix  ad  dextriim  latus  oblatae 
ponatur,  quasi  sanguinem  Domini  suscepturus,  quem  de  latere  dominico  profluxisse 
credimus  (IVIicrol.,  De  eccles.  observat.  cap.  10).  — This  practice  continued  in  the 
Roman  Church  until  the  fifteenth  century,  while  in  other  places  the  present  rite 
was  introduced  still  earlier,  ut  Christi  stantis  ante  crucem  memoria  haberetur,  or 
rather,  ob  majorem  securitateni^  ne  calix  tarn  facile  effundi  posset.  — Ista  sacra- 
menta  modo  vario  ponuntur  in  ara — ;  Oblati  panis  dextra  tenet  calicem  —  In  cruce 
pendentis  quoniam  latus  Oninipotentis  —  Dextruin  sanguinem  vulnere  fudit  aquam. 
—  Non  reprehendendum  si  panis  in  aiitcriori  —  Parte  locatur,  habens  posterius 
calicem.  —  Illius  ordo  prior  tenet  intuituni  rationis  —  Posteriorque  favet  usibus 
Ecclesiae  (Hildeb.  Turon.  Versus  de  myster.  Missae). 

2  Cf.  Ps.  115,  4.  Calix  salutaris  {ttoti^plov  aiaTrjpiov)  =  chalice  of  safety  or  of 
salvation,  salutary  chalice,  calix  salutifer. 

2  According  to  an  Ordo  Missae  of  the  beginning  of  the  twelfth  centur}'^  the 
priest  says  here  —  hence  before  the  consecration  —  at  the  offering  of  the  chalice: 
Offerimus  tibi,  Domine,  Jesu  Christi  I'ilii  tui  saiii^uiticin.  Humiliter  iniploramus 
clementiam  tuam,  ut  ante  conspectu  (!)  divinae  majestatis  tuae  cum  odore  suavita- 
tis accedat  (!). 

■*  Orat  sacerdos,  ut  calix  oblatus  "in  conspectu  divinae  majestatis  cum  odore 
suavitatis  ascendat,"    cum  illo  scil.  inystico  odore ,  qui  cv  ipso  calici\  ctini  couse- 


Jt8.    The  OfferiJig  of  the  Chalice.  525 

sacrificial  cup  in  which  the  Precious  Blood  of  Christ,  this  source  of 
salvation  and  life,  gushes  forth  new  and  fresh  every  day.  In  the 
chalice  we  offer  that  sacred  Blood  which  once  flowed  through  the 
members  of  the  Saviour's  body,  and  which  gave  Him  strength  to 
love,  to  labor  and  to  suffer  for  us,  —  that  divine  Blood  which 
throughout  eternity'  flows  in  and  out  of  the  Heart  of  Jesus.  In  the 
chalice  is  offered  that  Blood  which  has  brought  eternal  salvation  to 
all  the  elect;  for  in  heaven  the  blessed  stand  around  the  throne  of 
the  Lamb  of  God,  singing  unto  Him:  "Thou  wast  slain,  and  hast 
redeemed  us  to  God  in  Thy  Blood  out  of  every  tribe  and  tongue  and 
people  and  nation,  and  hast  made  us  to  our  God  a  kingdom  and 
priests,  and  we  shall  reign  on  the  earth"    (Apoc.  5,  10). 

Who  offers  the  Chalice  of  salvation  ?  Offerimus  —  "we  offer", 
says  the  priest  here,  while  at  the  offering  of  the  Host  he  said  Offero 
—  "I  offer".  It  makes  no  great  difference,  whether  the  singular  or 
plural  number  be  used.  The  priest  stands  at  the  altar  as  the  repre- 
sentative and  authorized  agent  of  the  Church;  therefore,  he  offers 
the  Host,  as  well  as  the  Chalice,  in  the  name  of  all  the  faithful,  and 
they,  especially  those  who  are  present,  offer  in  conjunction  with  the 
priest.-^  This  participation  of  the  faithful  in  the  celebration  of  the 
Kucharistic  Sacrifice  is  now  made  expressly  prominent,  when  it  is 
said  in  tlie  plural:  "We  offer",  and  this  is  frequently  the  case  in  the 
Canon.  —  But  why  just  at  the  offering  of  the  Chalice  is  the  co- 
operation of  the  faithful  expressed?  The  reason  for  it  we  find  usually 
in  the  incident  where  bv  the  miup-lino:  of  the  water  with  the  wine  in 
the  Chalice,  the  union  of  the  faithful  with  Christ  in  the  Communion 
of  Sacrifice  has  just  been  symbolically  represented,  and  this  union 
is,  therefore,  now  suitably  expressed  in  the  offering  of  the  Chalice. 
It  is  also  affirmed,  that  the  plural  offerimus  —  "we  offer",  refers  to 
the  priest  a'nd  deacon,  who  in  Solemn  High  ]\Iasses  offers  the  Chalice 
with  the  celebrant  and  recites  the  prayer  with  him." 


cratics  fuerit,  snavisshne  exspirat  (Bona,  Rer.  lit.  1.   2,  c.  9,  §  5).     It  is  only  the 
chalice  changed  into  Christ's  Blood  that  is  truly  an  odor  suavitatis  {ocp-ir]  euwS^as). 

^  St.  Cyprian  says,  that  the  Christians  assemble  in  common  with  the  brethren 
and  celebrate  with  the  priest  of  God  the  Divine  Sacrifice  (in  unum  cum  fratribus 
convenimus  et  sacrijicia  divina  nun  Dei  sacerdote  celebranuis.  —  Cfr.  De  Orat. 
domin.  c.  4).  Already  the  apostle  (1  Cor.  10,  16;  writes  :  "The  chalice  of  benedic- 
tion which  we  bless,"  that  is,  consecrate;  in  this  the  faithful  are  included,  who 
assist  at  the  Sacrifice,  and,  by  the  Amen  they  say,  make  the  prayers  of  the  priest, 
as  it  were,  their  own. 

2  The  deacon  is  at  the  same  time  the  representative  of  the  people  and  the 
consecrated  assistant  of  the  priest ;  in  the  first  quality,  he  brings  to  the  priest  the 
matter  of  the  Sacrifice  ;  in  the  second,  he  supports  the  priest  in  the  oblation  of  the 
chalice  and  assists  him,  after  the  completion  of  the  Sacrifice,  in  the  distribution  of 
the  sacrificial  food,  so  that  the  last  function  has  its  foundation  in  the  first  (Scheeben 
III,  607).  —  Paratus  debet  esse  diaconus  progredi  cum  sacerdote  ad  sacrificium 
altaris,  ad  martyrium,  ad  evangelizandum.  Experire  certe  utrum  idoneum  minis- 
trum  elegeris,  cui  commisisti  Dominici  (corporis  et)  sanguinis  consecrationem  — 
non  ad  conficiendum,  sed  ad  assistendum.     Quia  sicut  secretarius  altaris  particeps 


526  II.  Liturgical  and  Ascetical  Part. 

We  offer  the  Chalice  "for  our  salvation  and  for  that  of  the  whole 
world."  Holy  Mass  is,  in  the  first  place,  a  means  of  grace  and  sal- 
vation for  the  children  of  the  Church,  who  most  of  all  receive  in 
bountiful  measure  of  the  fruit  of  the  Sacrifice.  But  they  who  do  not 
belong  to  the  communion  of  the  Church,  are  by  no  means  entirely 
excluded  from  the  blessing  of  the  Sacrifice.  The  Church  prays  and 
offers  that  all  may  be  saved,  and  may  attain  unto  the  knowledge  of 
the  truth.  Countless  blessings  daily  flow  from  the  altar  and  diffuse 
themselves  over  the  vast  expanse  of  the  earth.  In  the  Mass,  as  on 
the  Cross,  Christ  is,  moreover,  "the  propitiation  for  our  sins',  and 
not  for  our  sins  only,  but  for  those  also  of  the  whole  world"  (i  John 
2,  2).  If  this  "sacrifice  for  sin"  were  no  longer  left  us,  what  else 
would  remain  for  the  world  "but  a  certain  dreadful  expectation  of 
judgment,  and  the  rage  of  a  fire  which  shall  consume  the  adver- 
saries?" (Heb.  10,  27.)  Although  the  Lord  sees  that  "great  as  is 
the  wickedness  of  men  on  the  earth,  and  that  all  the  thought  of  their 
heart  is  bent  upon  evil  at  all  times,"  yet  He  no  longer  says:  "I  will 
destroy  man,  whom  I  have  created,  from  the  face  of  the  earth" 
(Gen.  6,  5 — 7);  for  He  promised,  that  no  flood  should  henceforth 
come  to  destroy  all  flesh,  and  that  He  would  no  more  curse  the  earth 
on  account  of  man  (Gen.  9,  15).  But  why?  Because  the  Lord  God 
"scents  the  sweet  savor  of  the  Sacrifice"  (Gen.  8,  21),  that  is  offered 
daily  on  thousands  and  thousands  of  altars  "for  the  salvation  of  the 
world."  ^  Unceasingly  does  the  Church  offer  "Christ's  Sacrifice 
from  the  rising  to  the  setting  of  the  sun,  every  day  and  at  every 
hour,  without  interruption  and  without  end.  As  the  sun  moves 
around  the  earth,  and  as  he  advances  in  his  course,  shedding  light 
and  life,  so  also  in  the  same  round  with  him  daily  travels  the  Holy 
Sacrifice  of  the  Mass,  diffusing  around  the  earth  as  it  is  offered  up 
spiritual  life  in  the  Church  and  in  its  members.  At  the  morning's 
dawn,  priests  ascend  the  altar  to  offer  the  Holy  Sacrifice,  hour  after 
hour  other  priests  succeed  them  and  to  these  others  still  in  every 
country  wherein  the  Church  has  followers,  and  the  offering  of  Sacri- 
fice goes  on  until  the  daily  cycle  is  completed  and  to  the  last  link  is 
joined  the  first  in  the  sacrificial  chain  and  the  perpetual  Sacrifice 
continues  anew.  This  is  the  true  eternal  fire  that  is  never  extin- 
guished, the  sacrificial  fire  which  burns  day  and  night  in  the  sanct- 
uary in  honor  of  the  Almighty.  This  is  the  eternal  Highpriesthood, 
the  perpetually  offered  Sacrifice  of  the  Highpriest.  Without  ceasing 
does  it  go  up  to  Heaven,  and  without  ceasing  does  God  come  down 
to  the  altar  to  become  present  in  the  Sacrament  for  our  sakes,  that 


est  confectionis  Kucharistiae  cum  sacerdote;  non  quia  sumat  vel  conficiat  nee  qiiod 
hoc  sine  eo  11011  possit  fieri,  sed  {/7iia  cclebrius  ct  in  niajo7'i  rcvercntia  conjicitiir 
corptis  Domini  cum  praesentia,  ministerio  et  iestimonio  illius  (Petr.  Cantor.  Ver- 
bnm  abbreviat.  c.  60). 

'  Odor  snavitatis  (=  odor  suavissimus)  is  a  fijijjurritive  expression,  often  occur- 
ring in  the  Old  Testament.  "To  ascend  as  a  pleasing  odor"  is  to  say,  that  God 
takes  pleasure  in  the  offering  and  graciously  receives  it. 


49.   TJie  Self-offering  of  the  Priest  and  Faithful.  527 

we  all  and  each  one  in  particular  may  be  partakers  of  this  Sacrifice, 
and  with  it  and  in  it  of  the  whole  plenitude  of  grace.  Unceasingly 
does  the  Holy  Sacrifice  of  the  Mass  fasten  an  eternally  new  bond 
between  heaven  and  earth,  between  God  and  man.  Truly  the  Holy 
Sacrifice  of  the  j\Iass  is  a  worship  of  God,  such  as  He  is  deserving  of, 
a  divinely  ordained,  true  and  perfect  divine  service  of  adoration  and 
subjection  to  God,  of  contrition  and  reconciliation,  of  praise  and 
thanksgiving,  and  of  the  glorification  of  the  Saviour  invisibly  and 
yet  visibly  enthroned  among  us  on  the  altar;  a  divine  service  ever 
renewed  and  contiuued  to  the  end  of  the  world,  when  He  shall  come 
again  in  judgment  amid  the  clouds  of  heaven  with  power  and 
majesty'^   (Geissel). 

49.     The  Self-offering  of  the  Priest  and  Faithful. 

1.  Bread  and  wine  are  now  on  the  altar,  set  apart  from  profane 
use  and  dedicated  to  the  service  of  the  Sacrifice;  soon  their  substance 
will  disappear,  and  under  their  appearances  Christ's  Body  and  Blood 
will  be  offered.  In  union  with  this  divine  Sacrifice,  we  should  offer 
ourselves  with  all  that  we  are  and  have.  Where  Christ,  the  Head, 
offers  Himself,  there  the  members  of  His  mystical  Body  must  also 
be  offered  together  with  Him.  Thus  the  Church  prays,  that  God 
would  sanctify  not  only  the  elements  of  bread  and  wine  just  offered, 
but  that  He  would  also,  by  the  Eucharistic  Sacrifice,  make  us  wdiolly 
worthy  to  be  presented  to  Him  as  an  eternal  sacrificial  gift.^  This 
self-odering  of  the  Christian  people,  united  to  Christ's  Sacrifice,  has 
indeed  been  already  symbolically  effected  in  the  previous  offering  of 
the  wine  mixed  with  w^ater;  but  now  the  self-offering  is  to  be  made 
especially  and  expressly  for  the  purpose  of  awakening  and  enlivening 
the  more  in  the  heart  the  sentiments  of  self-sacrifice.  On  this  dis- 
position the  worthiness  of  the  self-offering  principally  here  depends: 
it  imparts,  first  of  all,  to  the  offering  of  ourselves  true  value  and  the 
proper  consecration,  making  of  it  an  act  of  virtue  pleasing  to  God 
and  rich  in  blessing  for  ourselves.  — This  interior  sentiment  of  prayer 
and  of  self-sacrifice  is  also  a  necessary  requisite,  then,  to  fit  us  to  offer 
in  a  proper  manner  the  Sacrifice  of  the  Altar.  For  God  favorably 
receives  the  Sacrifice  from  our  hands  and  for  our  salvation,  only 
when  we  present  ourselves  in  the  sanctuary,  animated  with  pious 
and  devout  sentiments. 

2.  Therefore,  the  priest  now  in  the  name  of  all  the  faithful 
offering  with  him  recites  the  following  prayer  of  offering,  during 
which  in  sentiments  of  humble  compunction  he  makes  a  moderate 
inclination  of  the  body,  and,  to  express  fervent  supplication,  he  sup- 
ports his  joined  hands  on  the  altar. 


1  Sanctifica,  quaesumus  Domine  Deus  noster,  per  tui  sancti  nominis  invoca- 
tionem  hujus  oblationis  hostiam,  et  per  eani  nosnietipsos  tibi  perfice  viunus 
aeternum  (Secreta  in  festo  ss.  Trinit.). 


528 


//.  Lit  Illogical  and  Ascctlcal  Part. 


In  spiritu  liumilitatis  et  in 
animo  contrito  suscipiamur  a  te, 
Domine;  et  sic  fiat  sacrificium 
nostrum  in  conspectu  tuo  hodie, 
ut  placeat  tibi,  Domine  Deus. 


O  Lord,  accept  lis,  animated 
with  a  spirit  of  humility  and  con- 
trition of  heart;  and  grant  that 
the  Sacrifice  we  offer  in  Thy 
sight,  this  day,  may  be  pleasing 
to  Thee,  O  Lord  God. 


In  order  perfectly  to  appreciate  the  full  sense  of  these  words, 
and  to  recite  them  in  the  proper  spirit,  we  should  remember  by 
whom  and  in  what  place  they  were  spoken  for  the  first  time.  They 
are  taken  from  a  longer,  humble,  penitential  prayer,  recited  by  the 
three  young  men  in  the  Babylonian  furnace.  Since,  faithful  to  God's 
law,  they  would  not  adore  the  statue  of  the  king,  tlie}^  were  cast  into 
a  furnace  heated  seven-fold.  Praising  God,  they  walked  about  in 
the  flames  which  did  them  not  the  least  harm.  And  because  they 
were  prevented  from  offering  exterior  legal  sacrifices,  they  offer 
themselves  as  a  propitiatory  sacrifice  for  their  sins  and  for  those  of 
their  people,  in  order  to  obtain  mercy.  *'In  a  contrite  heart  and 
humble  spirit  let  us  be  accepted  (in  animo  contrito  et  spiritit  liumili- 
tatis suscipiamur)\  so  let  our  sacrifice  be  made  in  Thy  sight  this 
day,  that  it  may  please  Thee  {sic  fiat  sacrificium  nostrum  in  con- 
spectu tuo  liodie,  lit  placeat  tihiy^  (Dan.  3,  39 — 40).  In  similar 
words,  the  celebrant  here  prays  that  the  Lord  would  graciously  re- 
ceive him  and  the  faithful  people,  for  the  sake  of  their  humble, 
penitential  sentiments,  as  a  sjDiritual  sacrifice;  and  if  so  accepted, 
then  the  Eucharistic  Sacrifice,  when  offered  by  them,  in  the  sight 
of  God,  with  these  dispositious  will  be  such  as  God  will  behold  and 
accept  with  pleasure  from  their  hands. 

The  three  young  men  were  ready  to  offer  their  lives  cheerfully 
in  sacrifice  to  God  by  a  bloody  martyrdom;  after  their  example  we 
should  present  ourselves  to  God  to  suffer  a  life  of  perpetual  sacrifice 
and  an  unbloody  martyrdom.  ''As  gold  in  the  furnace  He  hath 
proved  them  and  as  a  victim  of  a  holocaust  He  hath  received  them" 
(Wis.  3,  6).  Thus  should  we  also,  filled  with  humility  and  com- 
punction, offer  ourselves  to  God  as  a  holocaust  in  the  furnace  of 
suffering  and  tribulation,  of  persecution  and  temptations.  A  sacri- 
fice to  God  is  an  afflicted  spirit;  a  contrite  and  humbled  heart  He 
does  not  despise  (Ps.  50,  19).  Yes,  a  heart  penetrated  with  peni- 
tential love  and  sorrow,  a  mind  bowed  down  with  compunction  will 
always  be  favorably  received  and  accepted  by  the  Lord.  It  is  the 
best  disposition  that  we  should  bring  with  us  to  the  altar.  When 
the  Lord  breathed  forth  His  spirit  amid  the  darkness  that  enshrouded 
Mount  Calvary,  many  of  the  beholders  were  seized  with  sncli  fear 
and  sorrow,  that  they  returned  to  their  homes  striking  their  breast 
(Luke  23,  48).  Should  not  we  also  be  penetrated  with  regret  and 
contrition,  with  a  penitential  sorrow,  as  often  as  we  celebrate  in  the 
Mass  the  remembrance  of  Christ's  bloody  death?     "During  this  holy 


Jt9.   The  Self -offering  of  the  Priest  and  Faithful  529 

function/'  writes  St.  Gregon-  the  Great, ^  "we  must  offer  ourselves 
with  compunction  of  heart  as  a  sacrifice;  for  when  we  commemorate 
the  mystery  of  the  passion  of  our  Lord,  we  must  imitate  that  which 
we  celebrate.  The  Mass  will  be  a  sacrifice  for  us  to  God,  when  we 
have  made  an  offering  of  ourselves.  But  we  should,  moreover,  after 
retirement  from  prayer,  endeavor  as  far  as  we  are  able  with  God's 
assistance,  to  keep  our  mind  in  recollection  and  renewed  strength, 
so  that  passing  thoughts  may  not  distract  it,  nor  vain  joy  find  its 
way  into  the  heart,  and  that  thus  our  soul  may  not,  by  carelessness 
and  fickleness,  again  lose  the  spirit  of  compunction  it  has  acquired." 
Our  entire  life  should  be  a  cheerful,  uninterrupted  offertory.  We 
should  present  ourselves  in  body  and  soul"'^  as  a  living  sacrifice,  holy, 
pleasing  to  God  (Rom.  12,  i).  "All  the  prayers  aud  acts  of  divine 
worship,  all  the  charitable  and  benevolent  works,  all  the  practices 
of  mortification  and  penance,  all  the  labor  and  fatigue,  all  the  trials 
and  sufferings  of  her  militant  children;  all  the  pains  and  torments, 
all  the  patience  and  longing  of  her  children  sufiering  in  the  other 
world;  all  the  virtues  aud  merits,  all  the  holiness  and  glory  of  her 
children  already  in  heaven;  the  fruitful  sweat  of  the  Apostles,  the 
vivifying  blood  of  the  martyrs,  the  devout  tears  of  the  anchorets,  the 
chaste,  loving  sighs  of  the  virgins,  the  great  deeds  and  still  greater 
fortitude  of  all  the  saints,  —  all  these  the  Church  places  on  her 
Divine  Victim,  all  these  she  pours  into  the  chalice  of  His  holy  sacri- 
ficial Blood''   (Laurent). 

The  Holy  ]\Iass  is  the  great  heart  of  the  whole  body  of  the 
Church:  whatever  the  Church,  with  her  members,  believes  and  hopes 
and  loves  and  suffers  and  cares  and  prays  for,  all  this  she  collects  in 
Holy  ]\Iass  into  the  common  heart,  and  in  and  with  the  selfsame 
Sacrifice  she  carries  it  up  to  the  throne  of  God.  Whatever  moves 
and  affects  the  soul  in  joy  and  sorrow,  in  prosperity  and  adversity,  in 
distress  and  death  —  we  place  upon  the  altar  during  the  Holy  Sacri- 
fice of  the  Mass,  we  place  it  directly  upon  the  Heart  of  our  Redeemer 
who  is  present,  and  we  are  sure  of  consolation  and  relief.  Yes,  all 
the  children  of  the  Church  should  unite  in  the  offering,  all  the  faith- 
ful should  be  incorporated  into  and  offered  along  with  the  one,  o-reat 
and  eternal  Sacrifice.  To  all  the  events  in  the  life  of  her  children 
the  Church  would,  by  this  Sacrifice,  impart  consecration,  and  there- 

1  Dial.  IV,  c.  59. 

2  Quid,  fratres,  nos  offerimus  aut  quid  retribuimus  Domiuo  pro  omnibus  quae 
retribuit  nobis  ?  Christus  pro  nobis  obtulit  hostiam  pretiosiorem  quam  habuit, 
nimirum  qua  pretiosior  esse  nou  potuit  —  et  nos  ergo  faciamus  quod  possumus, 
optiDiiDU  quod  habemus  offerentes,  quod  sumus  utique  nosnietipsi.  Ille  seipsum 
obtulit :  tu  quis  es  qui  teipsum  offerre  cuncteris  ?  Quis  mihi  tribuat,  ut  oblationem 
meam  dignetur  majestas  tanta  suscipere  ?  Duo  niinuta  habeo,  Domine,  corpus  et 
auimam  dico:  utiuam  haec  tibi  perfecte  possim  in  sacrificium  laudis  offerre!  Bo- 
num  enim  mihi  longeque  gloriosius  atque  utilius  est,  ut  tibi  magis  offerar,  quam  ut 
deserar  mihi  ipsi.  Nam  ad  meipsum  auima  mea  conturbatur,  in  te  vero  exsultabit 
spiritus  mens,  si  tibi  veraciter  offeratur  (S.  Bernard.  De  Purific.  B.  M.  serm.  3,  n.  3). 

33 


^^^  I^'  Liturgical  and  Ascetical  Part. 

by  increase  the  happiness  of  her  children,  alleviate  their  distress, 
bless  and  sanctify  their  whole  life  and  their  death,  so  that  at  all  times 
they  may  live  unto  the  Lord  and  die  in  the  Lord  (Rom.  14,  8).^ 

50.    The  Oblation  Invocation. 2 

The  so-called  Invocation,^  that  is,  the  prayer  that,  by  the  oper- 
ation of  the  Holy  Ghost,  the  Eucharistic  Sacrificial  gifts  may  be 
transubstantiated,  is  found  in  all  liturgies.     But  in  the  Greek  and  in 
the  Oriental  it  follows  the  act  of  Consecration;  in  the  Roman  it  has 
its  place  among  the  oblation  prayers,  which  precede  the  Consecra- 
tion.    Simple,  yet  expressive  and  majestic,  are  the  ceremonies  aud 
words  of  this  Invocation,  that  is,  of  the  supplication  that  the  Holy 
Ghost  would  deign  to  bless  and  change  the  sacrificial  elements.  — 
Just  before,  at  the  offering  of  himself,  the  priest  took  a  posture  full 
of  humility;  but  now  he  again  raises  his  person  and  lifts  up  his 
head,  and  in  an  erect  posture  he  solemnly  invokes  the  Holy  Ghost, 
whilst  looking  heavenward,   raising,  extending,  a^nd  then  immedi- 
ately joining  his  hands  before  his  breast,  and  at  the  word  henedic 
(bless),  making  at  the  same  time  the  Sign  of  the  Cross  over  the 
chalice  and  Host.^    While  this  ceremony  symbolically  represents  the 
act  of  blessing  implored  of  the  Holy  Ghost  and  consecrates  the  gifts, 
the  raising  of  the  eyes  and  the  motion  of  the  hands  denote  longing 
and  desire  for  the  descent  of  the  Holy  Ghost  from  on  high,  and  for 
His  benediction. 


Veni  Sanctificator,  omnipotens 
aeterne  Deus,  et  benefdic  hoc 
sacrificium  tuo  sancto  nomini 
praeparatum. 


Come,  the  Sanctifier,  O  Al- 
mighty and  eternal  God,  and 
blesst  this  sacrifice,  prepared  for 
the  glory  of  Thy  holy  name. 


That  this  Invocation  is  directed  to  the  Holy  Ghost  ^  is  beyond 
doubt. ^     He  is  called  Sanctificator  (the  Sanctifier)  in  the  language 

1  Cf.  Geissel,  Schriften  und  Reden  I,  461  etc. 

2  Cf.  Hoppe,  Die  Epiklesis  S.  248—273.  —  Franz,  Die  eucharistische  Wand- 
lung  II,  187  etc. 

3  By  the  word  iirlKX-nais  (from  iiriKaX^io)  =  invocation,  a  liturgical  prayer  is 
designated,  which  implores  the  consecration  of  the  sacrificial  elements  and  the  im- 
parting of  the  sacrificial  fruits  by  the  Holy  Ghost,  or  at  least  through  the  Holy 
Ghost. 

■*  In  celebratione  quisque  calicem  et  oblata  non  circulo  aut  digitorum  vacilla- 
tione,  ut  quidam  faciunt,  sed  junctis  et  extensis  digitis  cruce  signet  sicque  benedicat 
(Pontif.  Roman,  Ordo  ad  Synodum). 

^  Mitte,  Domine,  quaesumus,  SpiriUim  Sanctum y  qui  et  haec  munera  prae- 
sentia  nostra  ttiuin  nobis  efficiat  sacranientuin,  et  ad  hoc  percipienduni  nostra 
corda  purificet  (vSacrament.  Leonian.). 

^  In  the  Mozarabic  Missal  this  prayer  is  as  follows  :  Veni  sancte  Spiritus  sanc- 
tificator: sanclifica  hoc  sacrificium  de  nianibus  nicis  tibi  praeparatum  (Migne  85, 
113).  In  the  sacramentary  manuscripts  of  tlic  Middle  Age  it  is,  for  instance,  given 
as  follows:  Veni  sanctificator  omnium,  S.  Spiritus,  et  sanctifica  hoc  praesens  sacri- 
ficium ab  indignis  manibus  praeparatum  et  descende  in  hauc  hostiam  invisibiliter, 
sicut  in  patruni  hostias  visibiliter  descendisti. 


50.   The  Oblation  Invocation.  531 

of  the  Churcli  to  distinguish  Him  from  the  Father  and  the  Son, 
because  and  inasmuch  as  the  imparting  of  all  sanctifying  graces  and 
charismatical  gifts  belongs  and  is  ascribed  to  Him.  —  From  this 
prayer  it  is  clearly  evident  that  up  to  the  present  the  Sacrifice  has 
been  but  ^'jDrepared".  For  its  object  there  is  assigned  the  glorifica- 
tion of  the  divine  *'name",  that  is,  the  acknowledgment  and  the 
praise  of  the  infinite  majesty  and  perfection  of  God,  Only  by  hon- 
oring and  adoring  God  do  we  obtain  His  gifts  and  graces;  only  inas- 
much as  we  seek  God's  honor  and  glory,  do  w^e  secure  our  well-being 
and  salvation.  —  Of  the  Sacrifice  it  is  here  especially  said,  that  it  is 
prepared  in  order  to  glorify  and  magnify  among  the  nations  the 
*'name"  of  the  Holy  Ghost;  for  the  Holy  Ghost,  with  the  Father 
and  the  Son,  is  one  and  the  same  ''almighty,  eternal  God,'^  to  w^hom 
alone  sacrifice  is  due.  —  The  concluding  w^ords  implore  the  blessing 
of  the  Holy  Ghost  over  the  gifts  of  bread  and  wine.  To  understand 
this  petition,  three  questions  must  be  answered:  What  does  henedicere 
(to  bless)  in  general  mean?  What  blessing  is  here  asked?  Why  is 
this  blessing  expected  only  from  the  Holy  Ghost? 

Benedicere  properly  means  to  speak  w^ell,  to  say  what  is  good. 
This  can  be  done  in  many  ways:  if  one  already  possesses  the  good 
that  is  said  of  him,  then  henedicere  is  to  exalt,  to  magnify,  to  praise, 
to  glorify  the  possessor;  if  a  person  (or  thing)  does  not  as  yet  possess 
the  good,  but  if  the  speaker  by  his  words  wishes  to  procure  it  for 
him  or  to  give  it  to  him,  then  henedicere  means  speaking  w^ell  for 
some  one,  wishing  him  something  good,  blessing  him.  In  this  we 
must  especially  distinguish  as  to  the  one  who  speaks  the  words  of 
blessing.  The  blessing  word  of  God  is  efficacious  and  all-powerful, 
it  is  an  actual  benefit  and  infallibly  imparts  good  to  the  creature.  — 
The  lituro^ical  blessinsf  of  the  Church  also  is  never  without  fruit,  but 
it  is  always  a  "good  wish  imparting  sanctification  and  good  gifts;"  ^ 
for  Christ  has  commissioned  her  with  full  power  to  bless.  —  Finally, 
the  simple  faithful  also  may  bless,  that  is,  impart  good  by  desire 
and  prayer, 2  but  this  blessing  is  evidently  not  always  crowned  with 
success.  ^ 


1  Benedictio  est  sanctificationis  et  gratianim  votiva  collatio  (S.  Ambros.  De 
benedict,  patr.  c.  2). 

2  Dividi  solet  benedictio  etiam  in  ecclesiasticam  et  laicam.  Ecclesiastica  vim 
habet  ex  meritis  et  intercessione  Ecclesiae,  et  ex  institutione  ejusdem  Ecclesiae 
competit  solum  ministris  sacris,  videlicet  episcopis  vel  aliis  sacerdotibus.  —  Bene- 
dictio vero  laica  vim  habet  ex  merito  personali  eam  conferentis :  unde  peti  solet 
benedictio  a  viris  Sanctis  vel  etiam  fuudatur  in  auctoritate  naturali,  sicut  ea  quae 
confertur  a  parentibus  suis  filiis  et  utraque  dici  solet  benedictio  privafa,  quatenus 
confertur  privata  auctoritate  ;  e  contra  benedictio  ecclesiastica  dicitur  publica^ 
quatenus  confertur  publica  Ecclesiae  auctoritate  (Quarti,  De  bened.  t.  1,  s.  1,  d.  2). 

3  Benedicere  est  bonunt  dicere.  Contingit  autem  bonum  dicere  tripliciter. 
Uno  modo  emuitiandoy  puta  cum  quis  bonum  alterius  laudat.  —  Alio  niodo  im- 
perando,  et  sic  benedicere  per  auctoritatem  est  proprium  Dei,  cujus  imperio  bonum 
ad  creaturas  derivatur ;  ministerium  autem  pertinet  ad  ministros  Dei,  qui  nomen 
Domini  super  populum  invocant.  —  Tertio  benedicit  quis  optandOy  et  secundum  hoc 


^3-  //.  Liturgical  and  Ascetical  Part, 

111  this  place  there  is  question  especially  of  the  blessing  of  con- 
secration, which  is  to  be  effected  by  the  descent  of  the  Holy  Spirit. 
No  higher  blessing  can  assuredly  be  imparted  to  the  gifts  prepared, 
than  that  they  be  consecrated,  that  is,  changed  into  the  Body  and 
Blood  of  Christ  by  the  almighty  power  of  the  Holy  Ghost.  The 
material  elements  of  the  Sacrifice  receive  the  most  perfect  blessing 
imaginable,  in  that  they  become  Christ's  Body  and  Blood  offered  in 
sacrifice,  which  again  on  their  part  are  sources  of  blessing,  that  is, 
of  life  and  salvation  to  us.^  It  is  for  the  gracious  presence  of  the 
Divine  Victim  and  for  the  plenitude  of  blessing  flowing  from  His 
wounds  —  that  the  priest  prays,  while  with  the  Sign  of  the  Cross  he 
blesses  and  sanctifies  the  gifts  on  the  altar.  Since  he  implores  of 
the  Holy  Spirit  the  miracle  of  the  Eucharistic  Consecration,  he  in- 
vokes the  Holy  Ghost  as  the  * 'almighty,  eternal  God"  who,  by 
reason  of  His  unlimited  power,  can  bestow  and  impart  every  blessing. 

Why,  finally,  is  the  third  Person  of  the  Deity — the  Holy  Ghost 

—  invoked,  to  change  the  material  elements  by  His  almighty  bless- 
ing into  heavenly  sacrificial  gifts?  The  proximate  reason  lies  in  the 
analogy  which  the  Consecration  bears  to  the  Incarnation.  The  great 
similarity  and  manifold  relation  between  the  accomplishment  of  the 
Eucharist  on  the  altar  and  the  mystery  of  the  Incarnation  of  the  Son 
of  God  in  the  bosom  of  the  Immaculate  Virgin  Mary  are  often  com- 
mented on  by  the  Fathers,  and  are  expressed  also  in  the  liturgy. ^  — 
The  Incarnation  is,  in  a  manner,  renewed  and  enlarged  in  the  Eu- 
charistic Consecration  —  and  that  at  all  times  as  well  as  in  number- 
less places.^  In  like  manner  and  for  the  same  reason  is  it  that  the 
miracles  of  the  Incarnation  and  Consecration  are  ascribed  to  the 
efficacy  of  the  Holy  Ghost.*     This  happens  because  both  mysteries, 

benedicere  est  bonum  alicui  velle  et  quasi  bonum  pro  aliquo  precari  (S.  Thorn,  in 
Epist.  ad  Rom.  c.  12,  lect.  3). 

^    The  Eucharist  is  blessing  (benedictio,  ev\oyla)  iu  its  highest  meaning. 

-  Thus,  for  example,  on  the  feast  of  Corpus  Christi  the  Christmas  Preface  and 
the  concluding  stanza  Jesu,  tibi  sit  gloria  —  Qui  natus  es  de  virgine  are  prescribed. 
Altari  tuo,  Domine,  superposita  munera  Spiritus  Sanctus  assumat,  qui  hodie  beatae 
Mariae  viscera  splendoribus  suae  virtutis  replevit  (Sacr.  Gregor.). 

2  St.  Chrysostom  compares  (De  beato  Pliilog,  hom.  6)  altar  and  crib,  remark- 
ing that  on  them  the  Body  of  Christ  reposes  no  longer  wrapped  in  swaddling  bands, 
but  wholly  reclothed  by  the  Holy  Ghost  (Trve^fiaTL  iravTax^&ev  ayio)  irepLCTeWbixevov). — 
An  instrument  customary  in  the  Greek  liturgy  and  known  by  the  name  of  star 
(da-TTip,  d(rT€pi(TKos)  also  reminds  us  of  the  Incarnation.  It  consists  of  two  intersect- 
ing arcs  turned  downwards.  Assuredly  the  asterisk  serves,  in  the  first  place,  as  a 
protecting  cover  for  the  Eucharistic  Bread,  that  —  especially  after  the  Consecration 

—  it  may  not  be  touched  by  the  velum  spread  over  it  ;  at  the  same  time  it  sym- 
bolizes by  its  appearance  the  star  that  stood  over  the  place  where  the  Child  Jesus 
lay.  When,  therefore,  the  priest  has  incensed  the  asterisk,  and  ])laced  it  on  the 
discus  under  the  veil,  he  says:  Kal  iXduv  6  acrr^p  earr]  iirdpco  ov  ^v  rb  xaiolov  (et 
veniens  stella  adstitit  ubi  erat  puer). 

*  Quando  congruenlius  quam  ad  consecrandum  sacrificium  corporis  Christi 
sancta  I^cclesia  (quae  corjjus  est  Christi)  S/>in'/us  sancfi  dcposcat  adveutuin,  quae 
ipsiim  caput  suuni  secundum  carnem  de  Spiritu  sancto  uoverit  natum  ?  (S.  Ful- 
gent. A<1  Moiiini.  1,  2.  c.  10.) 


50.    The  Oblatloii  Invocation.  533 

being  works  of  divine  favor  and  love,  as  well  as  works  full  of  infinite 
purity  and  holiness,  have  a  special  resemblance  to  the  peculiar  char- 
acter of  the  Holy  Ghost,  who  is  personal  love  and  sanctity.^  There- 
fore, although  in  reality  all  the  three  Divine  Persons^  accomplish 
the  act  of  Consecration,  yet  it  is  most  frequently  ascribed  to  the 
power  of  the  Holy  Ghost. ^  As  it  is  said  in  the  Creed,  that  the  Son 
of  God  "became  incarnate  by  the  Holy  Ghost,  of  the  Virgin  j\Iary," 
we  also  acknowledge  that  the  Holy  Ghost,  by  His  creative  power  as 
*'Lord  and  Dispenser  of  life,"  changes  the  inanimate  elements  of 
bread  and  wine  into  Christ's  Body  and  Blood.  ''How  shall  this  be 
done,"  says  the  holy  Virgin,  "because  I  know  not  man?"  The 
Archangel  Gabriel,  answering,  said  to  her:  "The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Most  High  shall  overshadow 
thee."  "And  now  you  ask:  How  shall  the  bread  become  the  Body 
of  Christ,  and  the  wine,  mingled  with  water,  become  the  Blood  of 
Christ?  And  I  also  answer  you:  The  Holy  Ghost  shall  overshadow 
each  and  shall  effect  that  which  is  beyond  language  and  concep- 
tion."* "We  invoke  our  merciful  God,  that  He  would  send  down 
the  Holy  Ghost  upon  the  gifts  before  us,  we  invoke  Him  that  He 
change  the  bread  into  the  Body  of  Christ  and  the  wine  into  the 
Blood  of  Christ.  Whatever  the  Holy  Ghost  but  touches  is  sanctified 
and  changed.  That  which  lies  on  the  altar  as  an  offering  is  holy 
after  it  has  received  the  descent  of  the  Holy  Ghost."  ^  —  "You  must 
believe  that  which  was  announced  is  now  done  by  the  fire  of  the 
Holy  Ghost  (per  ignem  dlvhii  Sphitus  id  effection  quod  annuntUdum 
est  credas):  for  what  you  receive  is  the  Body  of  that  heavenly  bread 
and  the  Blood  of  that  holy  vine.  When  Christ  gave  the  consecrated 
bread  and  the  consecrated  wine  to  His  disciples.  He  said:  'This  is 
My  Body!  This  is  My  Blood!'  Let  us,  therefore,  —  I  beseech  you 
—  accept  the  word  of  Him  whom  we  have  (heretofore  in  other  in- 

^  Opus  incarnationis  manifestativum  est  divinae  bonitatis  et  caritcitis:  sed  hoc 
appropriatur  Spiritui  sancto.  .  .  In  incarnatione  fuit  copiosissima  divifiae  bo?iitatis 
effiisio  (S.  Bonav.  Ill,  dist.  4,  a.  1,  q.  1).  —  Quoniam  liberalitas  Spiritui  Sancto  ap- 
propriatur et  sa7ictificatio  Virgmis,  in  qua  peracta  fuit  Verbi  conceptio,  hinc  est, 
quod  licet  opus  illud  sit  a  tota  Trinitate,  per  appi'opriatiojieni  tamen  dicitur  Virgo 
concepisse  de  Spiritu  sancto  (S.  Bonav.  Brevil.  IV,  c.  3). 

2  Sanctifica,  quaesumus,  Doniifie  Deus  7ioster,  per  Unigeniti  tiii  virtutem 
hujus  oblatiouis  hostiam,  et  cooperante  Spiritu  sancto^  per  earn  nosmetipsos  tibi 
perfice  munus  aeternum  (Sacram.  Gregor.).  ' 

2  The  golden  or  silver  vessel  for  the  preservation  of  the  Holy  of  Holies  had 
often,  in  ancient  Christian  times,  the  form  of  a  dove,  and  was,  therefore,  called 
columba,  irepuTTepd,  irepia-T^piov.  This  dove-like  vessel  indicated  in  a  realistic  man- 
ner, that  the  blessed  Body  of  Christ,  concealed  therein,  was  formed  by  the  Holy 
Ghost  (^Sauctusque  columbae  —  Spiritus  in  specie  Christum  vestivit  honore  —  Se- 
dulius),  and  was,  at  the  same  time,  a  symbol  of  Christ  (Tu  mihi,  Christe,  columba 
potens  —  Sanguine  pasta  cui  cedit  avis  —  the  bird  nourished  with  blood  [eagle]  is 
a  symbol  of  Satan.  —  Prudent.  Cathem.  Ill,  166). 

^     S.  Joan.  Damasc.  De  fide  orthod.  1.  4,  c.  13, 

5     S.  Cyrill.  Hieros.  Catech.  myst.  V,  n.  7.  19. 


534  //.    Liturgical  and  Ascetical  Part. 

stances)  believed!      Trutli  liatli   no  commerce  with   lying    (nescit 
mendacium  Veritas  ) ! "  ^ 

The  Holy  Ghost,  consequently,  effects  the  presence  of  the  Body 
and  Blood  of  Christ,  and  one  that  is  full  of  grace  —  in  view  of  the 
salvation  of  the  faithful,  and  inasmuch  as  they  are  to  draw  therefrom 
the  fulness  of  graces,  light,  purification,  sanctification,  strength  and 
fervor.  Hence  it  is  certainly  not  without  a  deeper  signification  that 
almost  all  the  preparatory  prayers  of  the  priest  for  Holy  Mass,  as 
given  in  the  ]\Iissal  and  recommended  by  the  Church,  invoke  the 
Holy  Ghost. '^ 

51.     The  Incensing  of  the   Sacrificial  Gifts  at  Solemn  High  Mass. 

I.  The  oblation-rites  considered  up  to  this  point  {in  Missa 
solemni)  are  followed  most  beautifully  and  symbolically  by  the  in- 
censing,^ which  has  been  observed  in  the  Roman  liturgy  in  this  part 
of  the  Mass  since  the  eleventh  or  twelfth  century.*  This  incensing 
partly  differs  from  the  one  that  took  place  at  the  Introit  of  the  Mass, 
since  it  has  a  richer  rite  and  a  more  significant  symbolism.  When 
we  go  into  particulars,  we  shall  see  that  this  exalted  and  grand  cere- 
mony is  a  poetical  development  and  extension  of  the  preceding 
Offertory.^ 

First,  by  virtue  of  the  Sign  of  the  Cross  and  an  impressive 
prayer  for  its  blessing,  the  incense  is  made  a  Sacramental,  that  is, 
something  holy,  which  has  not  only  a  holy  meaning,  but  also  a 
wholesome  effect.  While  the  priest  puts  the  grains  of  incense  on 
the  live  coals,  he  says: 


1  S.  Gaudent.  Serm.  2. 

2  We  mean  the  concluding  prayers  of  the  Preparation  :  Aures  tuae  pietatis.  .  . 
Ure  igne  S.  vSpiritus,  etc.  —  In  the  very  ancient  Oratio  s.  Ambrosii,  that  has  been 
likewise  inserted  in  the  Missal,  among  the  preparatory  prayers  of  the  priest  we 
read:  Peto  clementiam  tuani,  Domine,  ut  descendat  super  panem  tibi  sacrificandum 
plenitudo  tuae  benedictionis  et  sanctificatio  tuae  divinitatis.  Descendat  etiain^ 
Dominey  ilia  Sancti  Spiritus  tui  i?ivisibilis  inconiprehensibilisque  viajestas  sicut 
quondam  in  patrum  hostias  descendebat,  qui  et  oblationes  nostras  Corpus  et  San- 
guijiem  tiinin  efficiat  etme  indignum  sacerdotem  doceat  tantum  tractare  mysterium 
cum  cordis  puritate.     This  prayer  is  originally  from  St.  Anselm  (Or.  29). 

2  "Otherwise  the  incensing  follows  after  the  offering  of  the  bread  and  wine, 
thus  on  great  feast  days  at  High  Mass  during  the  Little  Canon  it  enhances  the  de- 
votion of  the  faithful"  (Tewtsch  Rational  Kap.  8,  §  4). 

■*  Romanus  Ordo  praecipit,  ut  incensum  semper  praecedat  Evangelium,  cum 
ad  altare  sive  in  ambonem  portatur ;  non  autem  concedit,  ut  oblatio  in  altari 
thurificetur,  quod  et  Amalarius  in  prologo  libri  sui  de  Ofliciis  Romanos  devitare 
fatetur,  quamvis  rnodo  a  piuribuSy  into  paene  ab  omnibus  jisurpetur  (Microlog.  De 
eccles.  observat.  c.  9.  —  Cfr.  Krazer  Sect.  IV,  art.  1,  cap.  8,  §  251). 

^     Cf.  Kcilu.  Pastoralbl.  1875,  No.  2.  3. 


51.   The  Incensing  of  the  Sacrificial  Gifts  at  Solemn  High  Mass,      535 

Per   intercessionein    beati   'Mi-  |  By  the  intercession  of  blessed 

cliaelis     Archangeli     stantis      a  S  Michael  the  Archangel,  standing 

dextris    altaris    incensi,    et    oni-  at  the  right  hand  of  the  Altar  of 

nium  electorum  suorum,    incen-  I  Incense,    and    of    all    His    elect, 

sum     istud     dignetur     Dominus  i  may  the  Lord  vouchsafe  to  blessf 


benefdicere,  et  in  odorem  suavi- 
tatis  acciiDere.  Per  Christum 
Dominum  nostrum.     Amen. 


this  incense,  and  receive  it  as  an 
odor  of  sweetness.  Through 
Christ  our  Lord.     Amen. 


The  prayers  of  the  Church  are  always  heard.  In  this  instance 
she  prays  verbally  and  with  the  Sign. of  the  Cross,  that  the  Lord 
would  bless  the  incense  and  graciously  accept  it  as  a  thing  dedicated 
to  His  service.^  To  obtain  a  fuller  answer  to  her  petition,  the  Church 
has  recourse  to  the  intercession  and  mediation  of  the  holy  Archangel 
Michael  and  all  the  elect  of  God.  The  name  of  St.  J^Iichael'^  occurs 
in  the  Confiteor  and  it  is  again  mentioned  in  this  place,  because  he 
is  at  the  head  of  the  angelic  choirs,  and,  at  the  same  time,  the  heav- 
enly protector  of  the  Church  on  earth.  It  certainly  is  proper  that 
the  Church  at  the  moment  when  there  is  question  of  a  favorable 
reception  of  her  offering,  symbolized  by  the  incense,  should  invoke 
her  great  and  powerful  protector  in  heaven,  St.  ]Michael,  for  his 
assistance  and  intercession.  This  is  all  the  more  appropriate,  because 
by  incensing  the  sacrificial  gifts,  she  would  emulate  the  celestial 
choirs  in  paying  homage  to  the  Divine  Lamb  on  the  throne;  for  when 
the  earthly  altar  of  the  Church  is  enveloped  in  clouds  of  incense,  it 
is  in  the  eyes  of  all  truly  indeed  a  figure  of  the  heavenly  Holy  of 
Holies,  which  is  perpetually  fragrant  with  the  prayers  of  the  blessed. 
—  St.  INIichael  stands  at  the  right  hand  of  the  altar  of  incense,  that 
is,  he  presents  before  the  face  of  God  in  golden  censers  the  incense 
of  prayer  and  sacrifice.  On  Mount  Gargano  St.  ]\Iichael  appeared 
with  a  censer  in  his  hand,  on  the  spot  where  a  church  was  to  be 
built;  hence  it  is  said  of  him  in  the  Office  of  the  Church:  "The 
angel  stood  before  the  altar  of  the  temple,  having  a  golden  censer  in 
his  hand;"  an  unmistakable  allusion  is  here  made  to  the  vision  of 
the  heavenly  altar  which  St.  John  saw  (Apoc.  8,  3-4). 

The  sacrificial  gifts  —  the  bread  and  the  wine  mixed  with  water 


1  Incense  is  also  a  material  offering  made  to  the  Lord  in  connection  with  the 
Eucharistic  Sacrifice.  This  connection  of  the  incensing  with  our  Sacrifice  is, 
according  to  some,  mentioned  in  Mai.  1,  11,  where  the  Hebrew  word,  rendered  by 
sacrificatur,  is  properly  =  suffitur. 

2  On  account  of  the  addition  stantis  a  dextris  altaris  incensi,  which  in  St. 
Luke,  1,  11 — 19  is  stated  literally  of  the  Archangel  Gabriel,  there  is  to  be  found  in 
many  of  the  more  ancient  Missals  the  name  of  Gabriel  instead  of  Michael ;  there- 
fore, many  liturgists  would  have  this  prayer  thus  changed.  But  they  are  mistaken. 
For  well  established  reasons  the  Church  adheres  to  the  name  of  Michael ;  she  will 
here  invoke  the  Archangel  Michael.  The  name  of  Michael  is,  consequently,  not 
from  oversight  or  by  mistake  placed  in  this  benediction  prayer,  but  that  of  Gabriel 
would  be  (cf.  S.  R.  C.  25.  Sept.  1705). 


536  //.  Liturgical  and  Ascetical  Part. 

—  are  first  incensed  by  swinging  the  censer  three  times  in  the  form 
of  a  cross  and  then  three  times  in  the  form  of  a  circle  over  the  Host 
and  chalice/  while  the  following  prayer  is  recited: 


Incensnm  istnd,  a  te  bene- 
dictnm,  ascendat  ad  te,  Domine: 
et  descendat  snper  nos  miseri- 
cord ia  tna. 


May  this  incense  which  Thon 
hast  blessed,  O  Lord,  ascend  to 
Thee,  and  may  Thy  mercy 
descend  upon  ns. 


The  rite  and  prayer  constitute  the  symbolical  representation  of 
the  previous  offering.  The  separation  and  dedication  of  the  sacri- 
ficial gifts  consists  in  this,  that  they  are  enveloped  in  a  holy 
atmosphere  by  the  swinging  of  the  censer,  containing  the  fragrant, 
hallowed  incense,  in  the  form  of  a  cross  and  in  the  form  of  a  circle. 
—  The  grains  of  incense,  consumed  in  the  fire  and  ascending  heaven- 
ward as  an  agreeable  sacrificial  odor,  also  symbolically  express  the 
petition,  that  the  substance  of  the  material  elements,  by  the  fire  of 
the  Holy  Ghost,  be  changed  into  the  Divine  Victim,  nnder  the  ap- 
pearances of  bread  and  wine.^  —  The  incense,  ascending  in  clouds 
and  descending  upon  the  faithful  and  spreading  round  about,  in- 
dicates that  the  Eucharistic  Sacrifice  may  be  accepted  for  the  salva- 
tion of  the  faithful  and  of  the  whole  world. 

2.  Thus  by  the  incensing  a  hallowed  circle  has  been  drawn 
around  the  sacrificial  gifts;  the  incensing  is  now  continued  and  ex- 
tended to  the  Crucifix  on  the  altar,  or  the  Blessed  Sacrament,  to  the 
relics  or  images  of  the  saints,  to  the  altar  itself,  to  the  celebrant  to- 
gether with  his  attendants,  to  the  clergy  and  people  present.  This 
incensing  rite  is  but  the  further  representation  and  development  of 
the  oblation  ideas  which  were  just  before  expressed  in  the  prayer: 
*^May  this  incense  which  Thou  hast  blessed,  O  Lord,  ascend  to 
Thee,  and  may  Thy  mercy  descend  upon  us.'' 

The  burning,  fragrant  incense,  which  goes  up  in  light  clouds, 
symbolizes  the  Eucharistic  Sacrifice 3;  and  also  the  oblation  prayers 


1  Sicut  per  altare  significatur  Christus,  ita  etiam  et  quidem  expressius  per 
Oblata  in  Christi  corpus  et  sanguinem  convertenda,  et  idcirco  sicut  in  tburifica- 
tione  altaris  per  odorem,  qui  inde  emanat,  significatur  effectus  gratiae,  qui  a  Christo 
derivatur  ad  fideles,  ita  in  hac  thurificatione,  qua  incensantur  Oblata,  per  odorem 
inde  emanantem  significatur  effectus  uberrimus  gratiaruin  ex  sacrificio  provenien- 
tiuniy  in  quo  Christus  est  hostia.  Ducitur  autem  thuribulum  primo  per  moduni 
crucis,  quia  fructus  gratiarum  hujus  sacrificii  incruenti  a  sacrificio  crucis  tauquam 
a  fonte  proveniunt ;  secundo  etiam  ter  ducitur  circumcirca  a  dextris  et  a  sinistris, 
ut  indicetur,  nos  usquequaque  adjuvari  virtute  sacrificii  in  prosperis  et  adversis 
(Quarti,  Comment,  in  Rubr.  Miss.  p.  2,  tit.  7,  n.  10). 

2  Sacrificia,  Domine,  tuis  oblata  conspectibus,  ig7iis  ille  divinus  absumaty 
qui  discipulorum  Christi  Filii  tui  per  Spiritum  sanctum  corda  succeudit  (Orat.  se- 
cret, fer.  VI.  p.  Pent.). 

3  Rucharistia  vocatur  inceiisuni  vel  tliyniiaina.  Primo,  quia  continet  Christi 
corpus  quasi  hostiam  Deo  in  ara  crucis  igne  caritatis  incensam,  quae  quasi  thymiama 
odorem  suavissimum  Deo  exhalavit,  quo  ejus  iram  placavit  eunique  hominil)us 
reconciliavit.      Secundo,   quia  ICucharistia  conficitur  et  conditur  sacris  precilms, 


51.   The  Incensing  of  the  Sacrificial  Gifts  at  Solemn  High  Mass.     537 

connected  therewith,  in  which  the  celebrant's  interior  dispositions 
and  those  of  the  devout  participants  manifest  themselves.^  This  is 
clearly  evinced  by  the  verses  of  the  Psalm  which  accompany  the 
sacred  ceremony  of  incensing.  —  By  the  three  swings  of  the  censer 
(ductit  tripUci)  the  prayer  and  sacrifice  of  adoration  are  offered  to 
the  three  Divine  Persons,  either  in  the  figure  of  the  Crucifix  or  in 
the  Blessed  Sacrament.^  —  Relics  and  images  are  incensed,^  to  honor 
the  saints  and,  at  the  same  time,  to  express  thereby  the  desire  w^e 
entertain  that  our  sacrifice  and  prayers,  supported  by  their  powerful 
intercession,  may  be  favorably  received,  that  is,  be  made  the  more 
pleasing  to  God  and  profitable  to  ourselves.  —  The  clouds  of  incense 
which  envelop  the  altar  from  all  sides,  indicate  that,  at  the  moment 
of  Consecration,  it  becomes  a  mystical  Mount  Calvary,  a  mysterious 
mountain  of  myrrh  and  hill  of  frankincense  (Cant.  4,  6),  from  which 
ascend  to  heaven  the  sweetest  odor  of  sacrifice  and  the  most  delight- 
ful perfume  of  prayer.  —  The  words  said  while  incensing  the  Cross 
and  altar  are  as  follows  (Ps.  140,  2 — 4): 

Dirigatur,  Domine,  oratio  mea, 
sicut  incensum,  in  conspectu  tuo: 
elevatio  manuum  mearum  sacri- 
ficium  vespertinum.  Pone,  Do- 
mine, custodiam  ori  meo,  et 
ostium  circumstantiae  labiis 
meis:  ut  non  declinet  cor  meum 


Let  my  prayer,  O  Lord,  be 
directed  as  incense  in  Thy  sight: 
and  the  lifting  up  of  my  hands 
as  the  evening  sacrifice.  Set  a 
watch,  O  Lord,  before  my  mouth, 
and  a  door  round  about  my  lips. 
That  my  heart  may  not  incline 


quae  sunt  thymiama  Deo.  .  .  Denique  Eucharistia  vocatur  incetisiim,  quia  non 
tantum  repraesentat,  sed  et  re  ipsa  continet  Christum  in  ara  crucis  pro  nobis  incen- 
sum, i.  e.  dolore  et  amore  tostum  Deoque  sacrificatum  (Cornel,  a  Lapide  in 
Malach.  1,  11). 

1  Thymiama  sunt  ignitae  orationes,  suspiria  et  vota  tam  sacerdotum  quam 
fidelium,  dum  Eucharistiam  vel  consecrant  et  conficiunt,  vel  sumunt  et  manducant 
(Cornel,  a  Lapide  1.  c). 

2  When  the  Blessed  Sacrament  is  not  exposed,  the  Cross  on  the  altar  forms  the 
principal  visible  object  and  is,  therefore,  the  first  to  be  incensed  after  the  offerings; 
coram  exposito  it  should  not  be  incensed  in  case  it  should,  according  to  the  custom 
of  some  places,  be  on  the  altar.  The  Blessed  Sacrament  enclosed  in  the  tabernacle 
is  not  incensed,  but  it  is  adored  before  and  after  the  incensing  of  the  Crucifix  by 
the  genuflection  of  the  celebrant  and  the  ministri. 

3  As  a  distinction  from  the  Cross  on  the  altar,  they  are  incensed  only  ductu 
duplici  (first,  those  on  the  Gospel  side,  then  those  on  the  Epistle  side);  the  incli- 
nations of  the  head  which  precede  are  not  made  to  them,  but  to  the  Cross.  —  Pict- 
ures painted  on  the  wall  of  the  altar  are  not  incensed,  but  only  pictures  or  statues 
placed  on  the  altar  (though  even  no  relics  are  enclosed  in  them).  —  If  relics,  besides 
pictures  of  the  saints,  are  on  the  altar,  the  relics  only,  and  not  the  pictures,  are 
incensed.  If  at  Christmastide  the  image  of  the  Divine  Infant,  and  at  Eastertide 
that  of  the  Risen  Saviour  be  exposed  for  public  veneration  in  a  prominent  place 
of  the  altar  (principi  loco  super  altari),  then  it  must  likewise  be  incensed  after 
the  Cross  on  the  altar  triplici  ductu.     (Cfr.  S.  R.  C.  15.  Febr.  1873.) 


538  //.  Liturgical  and  Ascetical  Part. 


in  verba  malitiae,  ad  excusandas 
excusationes  in  peccatis.^ 


to  evil  words,   to  make  excuses 
in  sins. 


David,  an  exile  in  the  wilderness  and,  therefore,  far  removed 
from  the  sanctuary  in  Jerusalem,  begs  of  the  Lord  that  He  would 
deign  to  receive  his  prayerful  pleading,  made  with  uplifted  bauds, 
with  the  same  favor  as  He  received  the  evening  incense  and  food- 
offering  which  terminated  the  daily  sacrificial  service.  But  well 
aware  that  God  willingly  answers  the  prayer  of  man,  only  when  it 
proceeds  from  clean  lips  and  a  pure  heart,  he  utters  the  additioual 
petition:  Guard  and  protect  my  mouth,  close  my  lips,  that  I  sin  not 
with  my  tongue  —  and  if  through  weakness  I  have  sinned  in  the 
past,  grant  by  Thy  powerful  grace,  that  at  least  my  heart  may  not 
swerve  from  the  straight  path,  and  that  it  may  not,  for  the  purpose 
of  self-justification,  still  add,  through  excessive  pride,  excuse  to 
excuse  for  sin.  —  Incomparably  more  profound  and  abundant  is  the 
meaning  which  these  words  of  the  Psalm  have  in  the  mouth  of  the 
incensing  priest.  While  fragrant  clouds  of  incense  envelop  the  altar 
and  ascend  on  high,  the  celebrant  implores  above  all  and  most  fer- 
vently that  his  sacrificial  prayers  and  those  of  the  faithful  may,  in 
union  with  Christ's  most  holy  Sacrifice,  ascend  direct  to  the  throne 
of  God  as  an  odor  equally  agreeable  aud  precious,  and  that  they  may 
draw  down  upon  those  who  are  prayiug  and  sacrificing  the  diviue 
good  pleasure.^      To  this  petition  the  following  additional  one  is 


1  '■'^Dirigatur^  Dominey  oratio  mea'''  ==  ascendat,  coelos  penetret,  tibi  perfecte 
complaceat —  "stcui  incensufn^^  in  Lege  dirigebatur  ad  te  et  funiando  ascendit  ac 
tibi  prae  ceteris  sacrificiis  placuit,  nou  propter  seipsum,  sed  ex  devotione  offereutis 
—  "z«  conspectu  tuo^'*  referri  potest  ad  utrumque  horum,  videl.  ut  oratio  dirigatur 
in  conspectu  Dei  sicut  incensum;  dicebatur  autem  iucensum  oblatio  quae  tota 
incendebatur  et  comburebatur  ad  Dei  honorem,  per  quod  designatur  obsequium 
perfectorum,  qui  se  totos  mancipant  Deo  seque  totaliter  abnegant  et  relinquunt.  — 
^'Elevatio  vianuunt  niearum'^  =  exaltatio  desideriorum  nieorum  ad  superna,  di- 
rectio  operum  meorum  ad  divina,  erectio  manuum  mearum  corporalium  ex  cordis 
elevatione  procedens  seu  ordinata  ad  illam  virtualiter  sit  coram  te,  Domine,  ^^sacri- 
Jiciurn  vespertinufn^\  quatenus  ita  placeat  tibi,  sicut  placebat  sacrificium  vesper- 
tinum  seu  ultimum  quolibet  die,  quoniam  videlicet  offerebatur  agnus  ad  vesperam, 
cujus  immolatio  erat  figura  immolation  is  Agni  Dei  sive  Christi  in  cruce.  Unde 
Christus  in  cruce  pendens  dicere  poterat:  "Elevatio  manuum  mearum  sacrificium 
vespertinum."  — *^^Poney  Doinmey  custodiatn  ori  r^teo^'*  =  da  niihi  gratiam  custo- 
diendi  os  meum,  ne  loquar  vel  taceam  inordinate,  sed,  dum  tempus  est  loquendi, 
prudenter  atque  utiliter  loquar;  dum  vero  tempus  tacendi  affuerit,  moderate  ac 
laudabiliter  taceam.  Pone  quoque  ^^ostiuin  circunistantiae''''  =  clausuram  discretam 
"ladiis  7neis^^  =  ut  tum  et  taliter  labia  mea  ad  loquendum  aperiam  et  ad  tacendum 
recludam,  quando,  quo  loco  et  qualiter  oportet  aut  expedit,  ut  sini  in  utroque  dis- 
cretus  et  fructuosus.  *'Non  declines'^  (Missale:  "«/  7ion  declinet"')  =  nou  inclinari 
seu  moveri  permittas  '^cor  meum  in  verba  malitiae''^  =  ut  verba  maligna  effundat, 
videl.  "aoT  excusandas''''  =  excusatorie  proferendas  '^excusationes  in  peccatis'^  = 
mihi  objectis  et  a  me  perpetratis  (Dion.  Carthus.  Comment,  in  Ps.  140). 

2  Declinante  Jam  die  in  vesperum  Doininus  in  cruce  aniniani  deposuit  recep- 
turus,  non  aniisit  invitus.  .  .  Illud  ergo  est  sacrificium  vespertinum,  passio  Domini, 


51.   The  Incensing  of  the  Sacrificial  Gifts  at  Solemn  High  Mass.     539 

appropriately  joined,  tbat  the  Lord  would  Himself,  by  His  grace, 
assist  those  present  to  attain  and  preserve  the  interior  disposition, 
which,  before  all,  is  requisite  to  render  prayer  acceptable  to  God. 
If  prayer  is  to  ascend  in  a  manner  agreeable  to  God  as  a  spiritual 
odor  of  sacrifice,  then  it  should  proceed  from  a  heart  and  from  lips 
that  are  not  profaned  by  worldly  and  sinful  conversation,  or  that 
have,  at  least,  by  a  sincere,  humble  and  contrite  confession  of  sins 
been  purified  anew.  He  who  has  sinned,  must  beware  of  alleging 
all  kinds  of  pretexts  and  plausible  reasons  in  excuse  and  in  palliation 
of  his  evil  conduct.  The  tongue  sins  with  great  facility  and  in 
manifold  ways:  when  it  speaks  at  a  time  in  which  it  should  be 
silent,  or  when  it  is  silent  when  it  should  speak;  it  sins  in  the  matter 
and  in  the  manner  of  its  speech.  It  is  very  difficult  to  govern  and 
control  perfectly  this  unruly  member,  the  tongue;  hence  the  priest 
prays  for  the  assistance  of  God's  grace,  to  which,  however,  must  be 
added  one's  energetic  co-operation. 

If  in  the  previous  act  of  incensing,  the  petition  for  a  gracious 
acceptance  of  the  Sacrifice  and  of  prayer  assumed  the  character  of  a 
striking  symbolism  under  the  figure  of  smoking  incense,  then  the 
additional  act  (of  incensing  the  celebrant,  clergy  and  people)  is 
principally  a  symbolic  expression  of  the  desire  that  the  divine  mercy 
may  sweetly  and  plentifully  descend  on  all  assisting  at  Holy  Mass. 
Inasmuch  as  the  fragrant  clouds  of  incense  penetrate  everywhere  and 
from  the  altar  spread  throughout  the  entire  house  of  God,  they  sym- 
bolize the  sweet  fruit  of  the  Sacrifice  and  of  prayer,  that  is,  the 
divine  good  pleasure  and  complacency,  the  divine  benediction  of 
grace.  Grace  is  dispensed  from  the  Sacrifice,  first  to  the  priest  and 
through  his  ministrations  to  the  faithful.  This  idea  is  conveyed  in 
the  ceremony  of  incensing,  first,  the  celebrant,  then  the  clergy  and 
finally  the  faithful.^  —  At  the  same  time  the  incensing  of  persons 
co-operating  in  and  assisting  at  the  Sacrifice  contains,  moreover,  a 
lesson  and  an  admonition  to  them  ever  to  be  mindful  of  their  priestly 
dignity,  of  their  nobility  as  members  of  Christ  and  temples  of  the 
Holy  Ghost,  that  by  their  conduct  they  may  spread  everywhere  the 
good  odor  of  piety  and  godliness.  —  That  this  incensing  is  also  to 
be  understood  as  a  mark  of  honor,  as  a  religious  distinction  in  favor 
of  all  those  who  are  incensed,  is  self-evident  from  what  has  been 

crux  Domini,  oblatio  victimae  salutaris,  holocaustum  acceptum  Deo.  Illud  sacri- 
ficium  vespertinu-rn  fecit  in  resurrectione  munus  matutinum.  Oratio  ergo  pure 
directa  de  corde  fideli  tanquam  de  ara  sancta  surgit  incensum.  Nihil  est  delecta- 
bilius  odore  Domini:  sic  oleant  omnes  qui  credunt  (S.  Aug.  Enarr.  in  Ps.  140,  n.  5). 
^  Ritus  incensandi  eos,  qui  Missae  assistunt  in  choro  et  in  ecclesia,  laudabilis 
et  conveniens  est :  turn  quia  laudabile  est,  moderatum  honorem  exhibere  iis,  qui 
Missae  deserviunt  et  assistunt,  tanquam  Christi  fidelibus  ;  turn  ob  significationem, 
quia  pie  exprimitur,  virtutum  odorem  a  Christo  derivari  ad  fideles  officio  ministro- 
rum  secundum  illud  (2  Cor.  2,  14):  "Odorem  notitiae  suae  spargit  per  nos  in 
omni  loco."  Et  ideo,  ut  docet  S.  Thorn.  (3,  q.  83,  a.  5  ad  2),  undique  thurificato 
altari,  per  quod  Christus  designatur,  thurificantur  omnes  per  ordinem  (Quarti,  1.  c. 
tit.  4,  sect.  1,  dub.  3). 


540  //.    Liturgical  and  Ascetical  Part. 

said  of  tlie  signification  and  use  of  incense  in  general.  When  tlie 
priest  retnrns  the  censer  to  the  deacon,  he  says:  Accendat  in  7iohis 
Do}iii}ins  ignem  sul  amor'is^  et  Jiamniam  aetertiae  cantatis.  Amen. 
—  *'May  the  Lord  enkindle  within  us  the  fire  of  His  love  and  the 
flame  of  eternal  charity.  Amen.''  With  these  words  the  celebrant 
finally  expresses  the  desire  that  Christ  the  Lord  would,  by  the  grace 
of  His  Sacrifice,  enkindle  in  all  that  inflamed  and  ardent  love  wdiich 
is  the  real  and  deepest  source  whence  rises  aloft  the  incense-offering 
of  prayer,  with  a  right  intention,  without  being  misled  by  worldly- 
inindedness,  as  also  with  constant  devotion;  without  being  carried 
away  by  sinful  distractions.^  And  this  wish  the  Lord  will  assuredly 
fulfil,  since  He  Himself  came  to  bring  this  pure,  heavenly  fire  upon 
the  earth,  and  He  desires  nothing  more  than  that  it  be  kindled  in 
all  hearts  and  that  it  continue  to  burn  without  ever  being  ex- 
tinguished (Luke  12,  49). 

52.     The  Washing  of  the  Hands. 

I.  Before  the  priest  puts  on  the  sacred  vestments,  he  should 
wash  his  hands  in  the  sacristy:  profound  reverence  for  the  divine 
mysteries,  wdiich  should  be  celebrated  with  perfectly  clean  hands, 
dictates  this  regulation.  Already  at  this  washing,  which  is  based 
mainly  on  propriety  and  decorum,  the  priest  prays  for  a  higher  puri- 
fication,^ that  is,  for  purity  of  soul  as  well  as  of  body,  that  he  be 
found  fit  worthily  to  serve  the  Lord.  —  After  the  oflering,  or  the 
incensing  of  the  sacrificial  gifts,  there  is  prescribed  another  washing 
of  the  hands,  or  rather  of  the  consecrated  fingers.  This  washing 
dates  from  the  earliest  antiquity,  and  its  origin  is  doubtless  traceable 
not  merely  to  natural  reasons  of  necessity  and  propriety,  but  also 
mainly  to  motives  of  higher  consideration.  After  receiving  in  his 
hands  the  offerings  of  the  people,  the  celebrant  found  it  necessary 
to  cleanse  his  hands  again  by  washing  them,  and  especially  the 
fingers  which  were  to  touch  the  Most  Blessed  Sacrament^;  neverthe- 

^  Mystica  sunt  vas,  thus,  ignis,  quia  vase  uotatur  —  mens  pia,  tliure  preces, 
igne  supernus  amor. 

2  Da,  Domine,  virtutem  (strength  of  grace)  manibus  meis  (to  me  at  the  washing 
of  the  hands)  ad  abstergendam  omiiein  maculam :  ut  sine  polhitione  mentis  et  cor- 
poris valeam  tibi  servire  (Missal.  Roman.).  —  Prior  Gerhoch  of  Reichersberg 
(t  1169),  explaining  Psalm  twenty-fifth,  remarks  that  at  the  washing  of  the  hands 
in  praeparatione  divinae  servitutis  the  following  prayer  should  be  recited  :  Largire 
sensibus  nostris,  omnipotens  Pater,  ut  sicut  exterius  abluuntur  inquinamenta  ma- 
nuum,  sic  a  te  mundentur  i7iterius  pollutiones  mientium  et  crescat  in  nobis  aug- 
mentum  omnium  sanctarum  virtutum. 

^  Consummata  oblatione  sacerdos  lavat  manus,  et  tergit  cum  mundissimo 
linteolo,  quod  sibi  soli  ad  hoc  est  deputatum,  cavens  postea  ne  aliud  quid  tangat 
cum  digitis,  quibus  Domini  corpus  tangendum  est  (Constit.  Ilirsaug.  s.  Gengenbac. 
1.  1,  c.  84  —  of  the  eleventh  century).  —  Aliqua  pretiosa  tractare  non  consuevimus 
nisi  manibus  ablutis  ;  unde  indecens  videtur  quod  ad  tantum  sacramentum  aliquis 
accedat  manibus  etiam  corporaliter  inquinatis  (vS.  Thom.  3,  q.  83,  a.  5  ad  1). 


52.   The  Washing  of  the  Hands.  541 

less,  the  symbolical  signification  of  this  action  has  ever  been  and  is 
mainly  taken  into  consideration. ^  The  mystical  sense  of  this  rite 
of  handwashing  is  easy  to  comprehend.  The  hand  has  ever  been 
considered  as  the  principal  instrument,  as  the  privileged  member 
within  which  the  power  and  activity  of  man  are  concentrated  and, 
therefore,  by  which,  in  a  certain  manner,  the  whole  man  is  repre- 
sented."^ The  outward  washing  of  the  hands,  or  rather  of  the  finger- 
tips, consequently,  symbolizes  the  interior  purification  and  cleansing 
of  the  whole  man  from  all  that  sullies  the  soul  and  body;  the  circum- 
stance of  washing  in  reality  only  the  tips  of  the  consecrated  fingers 
(both  thumbs  and  both  forefingers),  is  usually  supposed  to  signify 
that  the  ofiSciating  priest  should  cleanse  his  heart  and  preserve  it 
undefiled  from  even  the  slightest  faults,  yea,  even  from  the  shadow 
of  sin.^  The  Apostolic  Constitutions  (1.  \'III,  c.  ii)  already  behold 
in  the  handwashing  at  i\Iass  ^'a  symbol  of  the  purity  of  souls  dedi- 
cated to  God.''  St.  Cyril  of  Jerusalem  says,  that  the  washing  of 
the  hands  evidently  "designates  the  purity  and  blamelessness  of  our 
actions."^  —  But  who  can  say:  "My  heart  is  clean,  I  am  pure  from 
sin"  ?  (Prov.  20,  9.)  For  in  the  sight  of  God  no  man  living  shall 
be  justified  (Ps.  142,  2).  And  yet  the  priest  should  appear  at  the 
altar  for  the  Holy  Sacrifice  holy  and  spotless,  pure  and  blameless, 
and  without  blemish  in  soul  or  bodv.  Now,  the  further  the  holv 
action  proceeds,  the  nearer  the  most  holy  moment  of  Consecration 
approaches,  the  more  powerfully  does  the  priest  feel  his  unworthi- 
ness,  the  more  his  desire  for  greater  purity  is  increased.  As  an 
expression  of  this  sentiment  and  disposition,  he  now  washes  his 
hands,  just  as  at  the  beginning  of  Mass,  at  the  foot  of  the  altar,  he 
cleansed  and  prepared  his  soul  by  a  contrite  acknowledgment  of 
his  guilt. 

2.  The  verses  of  the  Psalm  that  he  recites  in  the  meantime, 
express  clearly  the  more  profound  meaning  of  the  liturgical  hand- 
washing:  the  priest  openly   avows   his  purpose  of  celebrating  the 


1  Profouud  reverence  for  the  Holy  M\-steries  made  the  washing  of  hands  a 
necessity  at  this  place,  so  long  as  the  people  were  accustomed  to  bring  offerings. 
Lavat  sacerdos  manus  suas  more  priorum  sacerdotum,  7(f  extersae  sint  a  tactu  coni- 
muiiiiun  reruni  atgiie  terreiw  pane.  Quae  lavatio  manus  munditiam  cordis  signi- 
ficat  per  lacrymas  et  compunctiones  (Amalar.  De  eccles.  off.  1.  3,  c.  19).  —  Quod 
ideo  ab  antiquis  Patribus  decretum  fertur,  ut  pontifex,  qui  coelestem  panem  accep- 
turus  est,  a  terreno  pane^  quern  jam  a  laicis  accepit,  inafiits  lavando  expiirget 
(Ordo  Rom.  IV,  n.  9). 

-  Ablutio  manuum  sufficit  ad  significandam  perfectani  mundationem  ;  cum 
enim  manus  sit  organum  organorum,  omnia  opera  attribuuntur  inanibiis  (S.  Thom- 
3,  q.  83,  a.  5  ad  1).  —  Aristotle  writes:  t]  xeip  6pyavbu  ecrTtv  opydvwv. 

2  Cum  sacerdos  manus  suas  alias  (i.  e.  ante  Missam)  laverit  (ut  intelligatur, 
quod  sit  a  gravioribus  mundus),  nunc  solum  lavat  digitorum  extremitates,  signi- 
ficans  desiderium  se  purificandi  etiam  a  culpis  levioribus,  praecipiie  si  iti  aliquas 
esset  lapsus  post  Missam  inchoatam,  et  hoc  spiritu  lotio  haec  adhibetur  (De  Ponte, 
De  Christ,  hom.  perfect.  IV,  tr.  2,  c.  12,  §  1). 

■*    Catech.  mystag.  V,  n.  2. 


542 


//.  Liturgical  and  Ascetical  Part. 


spotless  Sacrifice  of  the  Lamb  with  the  utmost  possible  purity  and 
devotion  of  heart  (Ps.  25,  6 — 12). 


Lavabo  inter  innocentes  manus 
meas:  et  circumdabo  altare  tuum, 
Domine. 

Ut  audiam  vocem  laudis:  et 
enarrem  universa  mirabilia  tua. 

Domine,  dilexi  decorem  domus 
tuae :  et  locum  habitationis 
gloriae  tuae. 

Ne  perdas  cum  impiis,  Deus, 
animam  meam:  et  cum  viris  san- 
guinum  vitam  meam. 

In  quorum  manibus  iniquitates 
sunt :  dextera  eorum  repleta  est 
muneribus. 

Ego  autem  in  innocentia  mea 
ingressus  sum :  redime  me  et 
miserere  mei. 

Pes  meus.stetit  in  directo:  in 
ecclesiis  benedicam  te,  Domine. 

Gloria  Patri. 


I  will  wash  my  hands  among 
the  innocent:  and  I  will  compass 
Thine  altar,  O  Lord. 

That  I  may  hear  the  voice  of 
praise,  and  tell  of  all  Thy  won- 
drous works. 

O  Lord,  I  have  loved  the  beauty 
of  Thy  house,  and  the  place  where 
Thy  glory  dwelleth. 

Take  not  away  my  soul,  O  God, 
with  the  wicked,  nor  my  life 
with  men  of  blood. 

In  whose  hands  are  iniquities: 
their  right  hand  is  filled  with 
gifts. 

But  as  for  me,  I  have  walked 
in  my  innocence :  redeem  me, 
and  be  merciful  unto  me. 

My  foot  hath  stood  in  the  right 
way:  in  the  churches  I  will  bless 
Thee,  O  Lord. 

Glory  be  to  the  Father,  etc. 

* 'Among  the  innocent  I  will  wash  my  hands"  —  how  can  the 
priest  pray  thus?  Does  he  not  live  in  the  midst  of  the  world,  where 
by  reason  of  human  frailty,  carelessness  and  attachment  to  earthly 
things,  the  lustre  of  the  soul's  purity  is  in  a  greater  or  less  degree 
most  easily  tarnished?  Such  is,  in  truth,  the  case,  and  a  good  priest 
feels  couvinced  of  it;  but  he  is  also  daily  intent  on  destroying  within 
his  heart  the  love  of  the  world,  sensuality  and  all  selfishness,  in 
order  that  his  soul  may  be  purified  more  and  more  in  the  fountain 
of  the  Precious  Blood  of  Jesus  and  in  the  stream  of  tears  of  penance 
and  sorrow.  Hence  he  may  well  protest,  that  in  his  innocence  he 
would  wash  his  hands, ^  and  thus  with  pure  hands  "advance  to  the 
altar.''  Yes,  it  behooves  those  hands  to  be  clean  which  he  is  to 
raise  in  supplication  and  prayer  to  God;  clean  nmst  be  the  hands 


1  Dicat  devotus  ac  dij^nns  Christi  sacerdos :  Lavabo,  quando  at  celebrationem 
accessnnis  sum,  in/er  innocences,  i.  e.  cum  Sanctis  ac  veris  sacerdotihus  N.  L., 
quorum  est  nulli  nocere,  sed  verbis  et  exemplis  cunctis  prodesse,  Dianiis  7/ieas,  non 
solum  corporales,  quibus  Christi  sacrainenta  tractabo,  sed  etiam  affectus,  cogitatio- 
neset  opera:  istas  lavabo  in  confessione,  quoniam  teste  Scriptura  omnia  in  con- 
fessione  lavantur  (Dion.  Carthus.  In  Ps.  25). 


53.   Tfie  Washing  of  the  Hands,  543 

that  are  to  touch,  to  offer  and  to  dispense  the  most  holy,  spotless 
Victim.^ 

The  priest  in  the  midst  of  the  Sacrifice  lingers  awhile  at  the 
altar,  "to  listen"  with  blissful  joy  to  the  hymns  of  praise  and 
thanksgiving,  that  resound  from  the  lips  of  the  faithful  —  to  join  in 
the  jubilant  choir  and  ''to  announce"  all  the  "wonderful  ways  and 
works"  of  divine  power  and  love. 

Above  all  he  loves  "the  pomp  and  grandeur"  of  the  house  of 
God;  his  heart  clings  to  the  place  where  the  Lord  dwells  in  His 
Eucharistic  glory.  He  is  consumed  with  zeal  for  the  house  of  the 
Lord;  he  adorns  it  as  worthily  and  as  splendidly  as  possible,  since 
the  King  of  Glory  does  not  disdain  to  dwell  so  silently  and  so  hidden 
near  us  and  among  us.  The  place  where  the  Saviour  has  built  His 
throne  of  grace,  is  in  this  wide,  dreary  world  the  pleasure-garden  and 
the  favorite  resort  of  the  priest;  thither  does  he  flee  to  find  consola- 
tion for  his  soul,  peace  and  refreshment  amid  the  woes,  miseries  and 
turmoil  of  life.  At  the  foot  of  the  altar  there  flows  for  him  a  bright 
and  clear  stream  of  pure  joys;  he  there  spends  the  most  delightful 
hours,  he  gathers  there  the  most  precious  graces. 

It  is  his  care  to  lead  a  faultless  and  godly  life;  he  seeks  and 
cultivates  an  interior  and  familiar  intercourse  with  the  Lord  "in  the 
privacy  of  His  tabernacle  of  grace;"  he  has  nothing  in  common  with 
a  world  forgetful  of  God,  and  he  shuns  its  ways;  hence,  abounding 
in  confidence  in  God,  he  may  beg  of  the  Lord  to  preserve  his  "soul" 
and  his  "life"  from  the  perdition  which  befalls  all  the  "godless", 
who  through  deceit  and  violence  practise  all  manner  of  wickedness, 
trampling  upon  justice  and  the  rights  of  their  fellow-men. 

"Blameless  and  without  stain"  does  he  endeavor  to  live;  hence 
he  hopes  that  "deliverance  and  mercy"  may  be  his  share. 

Confidence  in  God  is  conscious  of  victory.  Assured  of  being 
heard,  the  priest,  full  of  gratitude,  exclaims:  "^ly  foot  hath  stood  in 
the  direct  way,"  that  is,  snatched  from  the  abyss  of  danger  and 
sufferings,  I  stand  on  a  firm  and  safe  plain,  — or  I  dwell  in  the  direct 
paths  of  grace  and  virtue,  leading  to  God.  Both  are  gifts  of  the 
Lord;  hence  he  promises  "to  extol"  His  favors  and  goodness  in 
union  with  the  pious  all  the  days  of  his  life.^ 


1  Quodsi  patena  et  calix  non  solum  esse  debent  pretiosa,  ex  auro  scilicet  vel 
argento,  sed  etiam  mundissima  a  quocunque  pulvere  et  macula,  eo  quod  sanctissi- 
mum  corpus  et  sanguinem  Salvatoris  contingant,  quanto  erit  magis  ration!  con- 
seutaneum,  sacerdotes  habere  manus  mundas  a  pravis  operibus,  linguam  a  verbis 
ineptis,  et  pectus  suum  a  malis  desideriis  et  cogitationibus,  et  sese  purificare  ab 
omni  immunditia,  etiam  valde  parva  (De  Ponte  1.  c,  tr.  2,  c.  6,  §  1). 

2  Ecce  ex  psalmo  isto  sententioso  et  splendid©  audivimus,  quid  ad  christianum 
perfectum  pertineat.  Si  igitur  aliquid  horum  in  nobis  invenimus,  Deo  gratias 
referamus  et  ad  perfectionem  feramur.  Si  autem  praedictae  perfectiones  viri  per- 
fect! longe  a  nobis  sunt,  ingemiscamus,  emendemus  atque  juxta  verbum  gloriosi 
Apostoli  cum  timore  et  tremore  nostram  operemur  salutem  (Dion.  Carthus.  [f  1471] 
<^'^mment.  in  Ps.  25). 


544 


II.  Liturgical  and  Ascetical  Part, 


53.     The  Prayer  Suscipe,  Sancta  Trinitas. 

After  the  washing  of  the  hands,  which  is  performed  at  the 
Epistle  side/  the  priest  returns  to  the  middle  of  the  altar;  full  of 
confidence  he  raises  his  eyes  to  the  Crucifix,  presently  lowering  them 
again;  he  then  bows  with  humility  and  reverence,  places  his  joined 
hands  on  the  altar,  and  recites  in  this  suppliant  posture^  the  follow- 
ing short  oblation-prayer,  rich  in  thoughts^: 


Suscipe,  sancta  Trinitas,  hanc 
oblationem,  quam  tibi  offerimus 
ob  memoriam  passionis,  resurrec- 
tionis  et  ascensionis  Jesu  Christi 
Domini  nostri:  et  in  honorem 
beatae  Mariae  semper  Virginis, 
et  beati  Joannis  Baptistae,  et 
sanctorum  Apostolorum  Petri  et 
Pauli,  et  istorum,  et  omnium 
sanctorum  :  ut  illis  proficiat  ad 
honorem,  nobis  autem  ad  salutem: 
et  illi  pro  nobis  intercedere  dig- 
nentur  in  coelis,  quorum  memo- 
riam agimus  in  terris.  Per  eun- 
dem  Christum  Dominum  nostrum. 
Amen. 


Receive,  O  Holy  Trinity,  this 
Oblation,  which  we  offer  unto 
Thee,  in  memory  of  the  Passion, 
Resurrection,  and  Ascension  of 
our  Lord  Jesus  Christ,  and  in 
honor  of  the  blessed  Mary  ever 
Virgin,  of  blessed  John  the  Bap- 
tist, of  the  holy  Apostles  Peter 
and  Paul,  of  these  and  of  all  the 
Saints;  that  it  may  be  to  their 
honor  and  to  our  salvation:  and 
may  they  vouchsafe  to  intercede 
for  us  in  heaven,  whose  memory 
we  celebrate  on  earth.  Through 
the  same  Christ  our  Lord.  — 
Amen. 


In  this  prayer  the  previous  oblation  of  the  Host  and  chalice  is 
not  simply  repeated  or  continued,  but  developed  and  perfected  by  the 
incorporation  of  new  aspects.  While  the  first  two  Oblation-prayers 
were  directed  to  the  Father,  and  the  Invocation  was  made  to  the 
Holy  Ghost,  the  Church  now  turns  to  the  Holy  Trinity  and  offers  to 
it  the  Sacrifice  prepared  on  the  altar.  Host  and  chalice  are  here 
jointly  offered,  and  that  under  a  new  aspect:  it  contains  a  short 
allusion  to  the  relation  which  the  Eucharistic  Sacrifice  bears  to  the 
mysteries  of  the  life  of  Christ,  as  well  as  to  the  saints  of  heaven. 

The  Mass  is  celebrated  in  memory  {oh  memoriam)  of  the  entire 


1  On  this  side,  during  the  Middle  Age,  there  was  often  attached  to  the  altar 
the  Sacrarium  (piscina,  lavacrum,  lavatorium,  perfusorium,  ddXaaaa),  which  served 
not  only  to  receive  the  remains  of  holy  objects  become  useless,  for  instance,  ashes, 
and  to  secure  them  against  desecration,  but,  at  the  same  time,  answered  for  the 
washing  of  the  hands  of  the  priest  at  the  Offertory  and  after  Holy  Communion. 

2  Quod  sacerdos  manus  interdum  jungit  et  se  inclinat,  est  suppliciter  et  humi- 
liter  orantis,  et  designat  humilitatem  et  obedientiam  Christi,  ex  qua  passus  est 
(S.  Thom.  3,  q.  83,  a.  5  ad  5). 

"^  These  prayers  during  the  Middle  Age  were  often  somewhat  differently  ex- 
pressed, and  were  recited  neither  in  all  the  churches  nor  at  all  Masses.  In  the 
Eleventh  century  they  were  said,  according  to  Micrologus,  non  ex  aliquo  Ordine, 
sed  ex  ecclesiastica  consuetudiue  (De  eccles.  observ.  c.  11). 


53.   The  Prayer  Suscipe,  Sancta  Trinitas,  545 

work  of  the  redemption,  the  principal  parts  of  which  are  here 
expressly  and  prominently  set  forth,  as  is  also  done  immediately 
after  the  Elevation.  In  His  Passion^  the  immaculate  Victim  was 
immolated;  in  the  Resurrection  He  w^as  glorified,  and  in  the  Ascen- 
sion He  was  raised  to  the  throne  of  God,  in  order  to  effect  our 
redemption  and  to  perfect  our  salvation.  On  the  altar  not  only  the 
sorrowful,  but  also  the  glorious  mysteries  of  the  life  of  Christ  are 
represented  and  renewed.  There  Christ,  who  ^'was  dead  and  now 
lives  eternally"  in  heaven  (Apoc.  i,  i8),  offers  Himself. 

It  is  self-evident  that  the  Sacrifice  of  the  INIass  can  and  may  be 
offered  solely  to  the  triune  God,^  and  not  to  the  saints;  the  offering 
of  it,  however,  serves  not  merely  to  render  supreme  adoration  and 
glory  to  God,  but  it  also  serves  as  an  honorable  commemoration  (in 
honoremy  of  the  saints,  whose  memor^^  we  celebrate  at  the  altar 
(memoriam  aghims).  —  By  an  ecclesiastical  ordinance,  which,  in- 
deed, dates  back  to  Apostolic  times,  frequent  mention  is  made  of  the 
saints  during  the  celebration  of  Mass:  by  this  great  honor  and  dis- 
tinction are  evidently  shown  them,  since  they  are  remembered  at  the 
altar,  and  their  names  honorably  mentioned  at  the  Sacrifice.  This 
we  intend  to  express  by  saying,  that  w^e  offer  this  Sacrifice  *'in  their 
honor"  {in  lionorem),  —  But  the  contents  of  the  prayer  are  not 
exhausted  thereby ;  for  it  says  further  on  that  the  Sacrifice  is  offered 


1  Quoties  celebratio  corporis  et  sanguinis  Domini  agitur,  non  equidem  Christum 
iterum  occidimus,  sed  mortem  ejus  in  ipsa  et  per  ipsam  celebrationem  memoramus, 
estque  ipsa  celebratio  passionis  Christi  quaedani  coninienioratio.  Commemoratio 
autem  passionis  Christi  ipsam  passionem  significat.  Celebratio  igitur  corporis  et 
sanguinis  Domini  passionis  Christi  est  signum  (Guitmund,  De  corp.  et  sang.  Dom. 
verit.  1.  2). 

2  Omne  cujuslibet  honorificentiae  et  sacrificii  salutaris  obsequium  et  Patri  et 
Filio  et  Spiritui  sancto,  h.  e.  sanctae  Trinitati  ab  Ecclesia  catholica  pariter  ex- 
hibetur  (S.  Fulgent.  Ad  Monim.  1.  2,  c.  5). 

3  The  latest  edition  of  the  Missal,  approved  by  S.  R.  C,  gives  the  following 
reading:  in  honoretn.  And  this  justly.  According  to  the  sense  and  form  these 
words  constitute  a  parallel  clause  to  the  preceding  ob  memoriam  and  are  afterward 
paraphrased  by  the  formula :  quorum  memoriam  agimus.  In  honorem  is,  there- 
fore, =  memoriam  venerantes,  as  in  the  Canon,  and  not  tautological  with  the 
following  :  ut  illis  proficiat  ad  honorem,  as  is  asserted  by  many  following  Lebrun, 
who  gives  the  preference  to  the  other  reading  in  honore  and  would  have  it  restored. 
We  remark,  on  the  contrary,  that  both  formulas  in  honorem  and  in  honore  in 
vulgar  Latin  can  have  and  often  do  have  the  same  meaning.  But  in  this  prayer 
the  reading  in  ho7ioreni  is,  therefore,  to  be  preferred,  because  it  harmonizes  more 
beautifully  with  the  parallel  ob  fnemoriatn.  —  The  sense  of  this  expression  in 
honorem  is  clearly  paraphrased  in  the  Postcommun.  in  Vigil,  omn.  Sanctor.: 
Sacramentis,  Domine,  et  gaudiis  optatae  celebratis  expletis  :  quaesumus,  ut  eorum 
precibus  adjuvemur,  quorum  recordationibus  exhibentur.  —  By  a  decree  since  issued 
this  controversy  has  been  finally  settled  (Dub.  III).  In  Ordine  Missae  post  Lavabo 
in  Oratione  "Suscipe  sancta  Trinitas"  plures  recentiores  Rubricistae  graves  dicunt 
loco  *'/«  honorem  B.  M.  semper  F."  esse  legendum  **/«  ho7iore  B.  i7/."  etc.  — 
Estne  horum  sententia  sequenda  et  correctio  hoc  in  loco  Missalis  facienda  ?  —  Ad 
III.  Legendum:  in  honorem  (S.  R.  C.  25.  Mai.  1877). 

34 


546  //.    Liturgical  and  Ascetical  Part. 

*'to  serve  for  the  honor  of  the  saints.''  These  words,  indeed,  signify 
the  fruit  accruing  to  the  denizens  of  heaven  through  the  Holy  Sacri- 
fice; the  j\Iass  being  also  offered  to  obtain  for  the  saints  the  spread 
of  their  veneration  on  earth.  We,  therefore,  offer  the  Sacrifice  and 
pray  that  the  saints  may  be  ever  more  and  more  honored  and  glori- 
fied on  earth  —  ut  illis  proficiat  ad  lionorem}  This  means  that  we 
offer  sacrifice  and  pray,  not  so  much  in  behalf  of  the  saints,  as  for 
ourselves;  for  it  is  to  our  own  benefit  and  advantage,  if  greater  honor 
be  shown  to  the  saints.  Inasmuch  as  we  honor  and  glorify  the 
saints  during  and  through  the  Holy  Sacrifice  of  the  ]\Iass,  we  advance 
thereby  our  own  welfare  (nobis  ad  sahitem)^  and  that  in  a  greater 
degree,  since  in  this  way  we  obtain  for  ourselves  the  powerful  inter- 
cession of  the  saints  (illi  pro  nobis  intercedere  dignentur  in  coelis). 
For,  since  we  celebrate  upon  earth  the  memory  of  the  citizens  of 
heaven,  we  would  thereby  incline  them  to  be  more  favorably  disposed 
to  interest  themselves  in  our  behalf  with  God.  —  Moreover,  the 
blessed  rejoice  when  we  offer  Holy  Mass  to  God  as  a  Sacrifice  of 
praise  and  thanksgiving  in  their  name,  that  is,  when  we  offer  it  to 
God  to  praise  and  thank  Him  for  all  the  benefits,  for  the  grace  and 
the  glory  they  have  received  from  Him. 

The  saints  mentioned  by  name  are  the  same  as  in  the  Confiteor^ 
with  the  exception  of  the  Archangel  Michael,  who,  however,  in 
Solemn  High  Mass  is  named  immediately  before  the  blessing  of  the 
incense.  Then  is  said:  et  istorum  et  omnium  Sanctorum —  "and 
of  these  and  of  all  the  saints. ' '  Who  are  to  be  understood  by  '  'these'.' 
(saints)?  According  to  the  present  context  of  the  prayer,  the  most 
simple  and  natural  meaning  put,  is  to  refer  the  demonstrative  pro- 
noun {isti)  to  the  previously  mentioned  saints,  that  is,  to  regard  it 
as  comprising  them  all,  so  that  the  translation  should  be:  *'of  the 
saints  just  mentioned  and  of  all  the  saints."  Formerly,  it  may  have 
been  a  word  of  the  rubrics,  and  may  have  signified  that  in  this  place 
still  other  saints  may  or  should  be  mentioned,  for  example,  those 
whose  relics  repose  in  the  altar  or  are  exposed  upon  it,  or  whose 
feast  was  celebrated,  or  who  were  honored  as  special  patrons.  But 
all,  that  is,  the  glorification  of  the  saints  on  earth,  by  our  commemo- 
ration and  the  Sacrifice  itself,  on  the  one  hand,  and  our  own  benefit, 
by  the  same  Sacrifice  and  by  their  intercession,  on  the  other  hand, 
we  hope  for  and  obtain  "through  Christ  our  Lord,"  the  one  Mediator, 
who  crowns  the  blessed  in  glory  and  leads  us  to  felicity.^ 

1  Sancti  orationibus  nostris  non  indigent,  pro  eo  quod  cum  sint  perfecte  beati, 
omnia  eis  ad  vota  succedunt,  sed  uos  potius  eorum  orationibus  indigemus,  quos, 
cum  miseri  simus,  undique  mala  multa  perturbant.  Unde  quod  in  plerisque  ora- 
tionibus continetur,  prosit  videl.  vel  proficiat  huic  sancto  vel  tali  talis  ablatio  ad 
gloriam  vel  honorem,  ita  sane  debet  intelligi,  ut  ad  hoc  prosit,  quod  magis  ac  magis 
a  fidelibus  f^lorificetur  in  terris  aut  etiam  honoretur,  licet  plerique  reputent  non 
indignum,  vSanctorum  gloriam  (sc.  accidentalem)  usque  ad  judicium  augmcntari 
ac  Ecclesiam  interim  sane  posse  augmentum  glorificationis  eorum  optare  (Inno- 
cent. III.  Regest.  1,  6,  ep.  121). 

2  Quidquid  Sanctorum  tuorum  meritis  adhibemus,  ad  ttiani  laudem  recurrit 
et  gloriam,  qui  in  eorum  semper  es  virtute  mirabilis  (vSacram.  Leon.). 


5-k.   The  Orate  Fratres  and  the  Secreta.  547 

54.    The  Orate  Fratres  and  the  Secreta. 

I.  The  purer  and  the  more  perfect  the  disposition,  recollection 
and  fervor  of  the  priest  and  of  the  faithful  present,  so  much  the  more 
acceptably  does  the  Sacrifice  rise  from  their  hands  to  the  throne  of 
God.  In  order  to  support  and  inflame  each  other  mutually,  the  cele- 
brant and  the  people  uniting  with  him  in  the  Sacrifice  keep  up 
reciprocally  an  active  and  lively  intercourse  with  each  other;  hence 
the  priest  frequeutly  salutes  the  people  and  invites  them  to  pray  with 
him,  and  the  people  chime  in  through  their  representative,  the 
acolyte  or  choir,  in  the  priest's  prayer.  —  After  the  Suscipe  sancta 
Trinitas  has  been  concluded,  the  priest  again  summons  all  the  faith- 
ful to  unite  with  him  in  common  prayer,  in  order  that  their  common 
Sacrifice  may  be  so  much  the  more  favorably  received  by  God.  For 
the  priest  kisses  the  altar,  rises,  and  turning  toward  the  people  and 
wuth  downcast  eyes,  extending  his  hands  and  again  joining  them, — 
he  says  the  words:  Orate  fratres  —  '"^Brethren  pray^\  in  a  some- 
what audible  voice  (voce  aUquantuhim  elata)^  so  as  to  be  heard  by 
the  acolyte  and  those  standing  near  by;  then  while  again  turning 
to  the  altar,  he  continues  in  silence:  nt  meum  ac  vestrum  sacrificium 
acceptahile  fiat  apud  Benin  Patrem  omnipotentem  —  "that  my  sacri- 
fice and  yours  may  be  acceptable  to  God  the  Father  Almighty."^ 

The  priest  here  addresses  all  the  faithful  as  "brethren",-  with- 
out distinction  of  state  or  sex.  By  their  regeneration  in  baptism  all 
Christians  are  children  of  God  and  of  the  Church;  they  form  one 
great,  grand  and  holy  family  of  God  and  they  are  all  brethren  among 

^  Sacerdos  versus  ad  populum  orare  moneat,  conversusque  ad  altare  secretam 
orationem  dicat  (Joanu.  Abrincens.  Lib.  de  offic.  eccles.).  —  Erectus  presbyter 
populum  hortatur  ad  oranduni,  et  ipse  post  finitam  Secretam,  Praefationem  orditur 
in  Canonem  (Microl.,  De  eccles.  observat.  c.  11).  —  This  invitation  to  prayer  was, 
accordingly,  in  the  eleventh  century  in  general  use ;  the  oldest  Ordines  Romani 
have  for  it  only  the  short  formula  Orate  (Ordo  II,  n.  9)  or  Orate  pro  me  (Orde  VI, 
n.  10),  while  in  Ordo  XIV  it  runs  thus:  Orate  fratres  etc.  —  Since  the  words  ut 
meum  ac  vestrum .  .  .  form  only  an  explanatory  clause,  that  is,  assign  more  min- 
utely the  purpose  and  object  of  the  prayer  (Orate),  they  were  formerly  (as  is  still 
the  case,  for  example,  among  the  Dominicans  and  Carthusians)  not  recited  at  all, 
and  later  on  merely  in  silence. 

2  This  mode  of  expression  is  genuinely  Christian.  Fratres,  d5e\<pol,  viri  fratres, 
brethren,  fraternitas,  d5e\06T77s,  brotherhood  —  in  the  mouth  of  the  Apostles  and 
Fathers  frequently  designate  the  members  of  the  Church,  who  by  the  same  sacra- 
ment (Baptism)  were  regenerated  and  are  nourished  at  the  same  table  (the  Eu- 
charist) to  life  eternal,  and  are  united  with  one  another  by  the  bond  of  the  same 
faith,  the  same  hope,  the  same  charity  (cf.  Justin.  Mart.  Apolog.  I,  c.  65).  — 
Omnes  qui  jam  de  hoc  mundo  recesserunt  sive  qui  adhuc  versantur  in  mundo  sive 
qui  futuri  sunt  usque  ad  finem  saeculi  credentes  in  Christo  fratres  esse  veraciter 
constat,  utpote  una  baptismatis  regeneratione  in  Christo  renatos,  unius  matris 
Ecclesiae  uberibus  educatos,  unius  fidei  vinculo  tanquam  dulcissimae  fraternitatis 
affinitate  connexos,  ad  unam  eaudemque  coelestis  regui  haereditatem  ab  eodem 
piissimo  Patre  Deo  pia  adoptione  vocatos.  Debemus  itaque  omnia  quae  nobis 
accidunt  y"ra^<?r«6>  affectu  iuvicem  communicare,  i.  e.  in  adversis  pariter  contristari 
et  in  prosperis  communiter  congratulari  (Pseudo-Alcuin  c.  18). 


548  //.  Liturgical  and  Ascetical  Part, 

each  other,  unto  whom  it  is  granted  to  say:  ''Our  Father,  who  art 
in  heaven."  "All  you  are  brethren"  and  "one  is  your  Father  who 
is  in  heaven"  (Matt.  28,  8 — 9),  says  our  Saviour.  As  brethren,  all 
Christians  should,  above  all  at  the  Eucharistic  Sacrifice  and  com- 
munion, have  but  one  heart  and  one  soul,  and  pray  for  and  with 
one  another. 

In  addressing  the  faithful  the  priest  says:  "my  Sacrifice  and 
3'ours."  The  Eucharist  is  the  Sacrifice  of  the  whole  Church;  it  is 
not  exclusively  the  priest's  Sacrifice,  but  the  property  of  the  faithful 
also.^  They  partake  in  a  variety  of  ways  and  in  different  degrees  in 
the  offering  of  the  Eucharistic  Sacrifice,  while  the  priest  in  their 
name  and  for  their  benefit  alone  completes  the  sacrificial  action  its- 
self.'-  Thus  priest  and  people  are  at  the  altar  bound  together  in  a 
communion  of  sacrifice;  and  they  offer  not  only  the  Host  and  chalice, 
but  themselves  also. 

In  compliance  with  the  invitation  of  the  priest,  the  acolyte^ 
answers  in  the  name  of  the  faithful: 

Suscipiat  Dominus  sacrificium  May    the    Eord     receive     the 

de  manibus  tuis   ad   laudem    et  Sacrifice  from  thy  hands,  to  the 

gloriam  nominis  sui,  ad  utilitatem  praise  and  glory  of  His  name,  to 

quoque  nostram  totiusque  Eccle-  our  benefit,  and   to   that   of   all 

siae  suae  sanctae.  His  holy  Church. 

The  priest  answers  in  a  low  voice:  Amen —  "So  be  it,"  where- 
by he  expresses  his  assent  to  the  devout  desires  of  the  faithful. 

Although  the  faithful  unite  in  offering  the  Holy  Sacrifice,  still 
they  make  mention  here  only  of  the  act  of  the  celebrant,  inasmuch 
as  they  pray,  that  the  Lord  would  favorably  receive  this  Sacrifice 
"from  his  hands".  This  is  proper,  for  it  indicates  that  the  priest, 
as  the  servant  and  organ  of  Christ,  alone  performs  the  sacrificial  act 
itself;  for  only  his  hands  are  anointed  and  consecrated  to  offer  sacri- 

^  This  idea  is  often  expressed  in  the  Secreta,  for  example,  Suscipe  munera 
populorum  tuorum,  munera  exsult.antis  Ecclesiae ;  accepta  tibi  sit  sacratae  plebis 
oblatio ;  plebis  tuae  dona  sanctifica.  The  expressions  munera,  dona,  oblationes, 
fidelium  preces  cum  oblationibus  hostiarum  etc.  in  the  original  and  actual  sense 
referred  to  the  material  oblations  of  the  people;  they  are  still  entirely  true, 
although  their  signification  has  changed. 

2  Merito  sacerdos  ad  populum  dicit :  fneum  ac  vestruni  sacrificium.  Et  lau- 
dandus  esses,  mi  sacerdos,  qui  facta  reflexione  super  ejusniodi  verba,  ex  vera 
humilitate  cogitares,  esse  complures  e  laicis  praesentes,  qui  majori  pietate  ac  puri- 
tate  animi  Deo  offerunt  hoc  ss.  sacrificium,  quam  tu,  minister  ordinarius  et  insigni- 
tus  charactere  sacerdotali.  Sed  haec  in  aurem  (Sporer,  Theolog.  sacrament,  p.  2, 
c.  5,  sect.  2,  §  4,  n.  3). 

2  As  the  rubrics  give  no  precise  rule,  many  rubricists  insist  that  the  server 
should  answer  at  once  ;  others,  on  the  contrary,  maintain  that  he  should  not  do  so 
until  the  priest  has  turned  to  the  altar  and  finished  his  formula.  The  Suscipiat  is 
of  later  origin,  and  is  not  recited  on  Good  Friday.  Before  the  revision  of  the 
Missal,  in  the  sixteenth  century,  various  formulas  were  in  use  (cf,  Marteue,  De 
antiq.  Eccles.  ritibus  1.  I,  c.  4,  a.  7j. 


54.   The  Orate  Fratres  and  the  Seer  eta.  549 

fice.  Only  from  priestly  hands,  wlncli  exhale  the  mystical  perfume 
of  the  chalice  and  Host,  does  the  Sacrifice  ascend  agreeably  before 
the  face  of  God.^ 

This  prayer  expresses  the  object  and  purpose  of  the  Sacrifice  of 
the  Mass.  On  the  one  hand,  the  Sacrifice  is  offered  for  the  honor 
and  praise  of  God,  to  adore  and  glorify  His  infinite  majesty;  on  the 
other,  it  is  offered  to  be  for  us  and  the  whole  Church  an  inexhaust- 
ible source  of  all  goods  and  gifts. ^ 

2.  The  Orate  fratres  here  takes  the  place  of  the  customary 
Or  emus  and  introduces  us  to  the  prayer  called  the  Seer  eta.  As  this 
was,  in  ancient  times,  the  only  oblation-prayer  in  the  Roman  rite, 
the  Oreinus  at  the  beginning  of  the  Offertory^  answered  as  an  intro- 
ductory formula.^  The  prayer  received  the  name  of  Secreta  from 
the  method  and  manner  of  its  recitation,  namely,  from  the  circum- 
stance that  from  time  immemorial"^  it  has  been  said  in  an  inaudible 
voice  (seereto).  Justly,  therefore,  is  Secreta  translated  silent  prayer 
or  silent  dedicatory  prayer.^ 

^  Ut  sacerdos  pro  causa,  pro  qua  celebrat,  exaudiri  mereatur,  taliter  vivere 
sicque  Deo  dignissiiiio  familiaris  et  carus  esse  conetur,  ut  mediator  idoneus  inter 
Deum  et  populum  esse  possit.  Est  nempe  sacerdos  inter  Deum  et  populum  medius, 
quoniam  ea,  quae  populi  sunt,  scil.  preces,  vota  et  dona,  repraesentat  et  immolat 
Deo.  Ea  quoque,  quae  Dei  sunt,  ut  puta  gratiam  et  sacramenta,  impetrat,  dispensat 
seu  tribuit  populo.  Debet  ergo  sacerdos  populo  in  oinyiibus  esse  e.remplaris  et 
Deo  diledus  ac  familiaris  (Dion.  Carthus.  Exposit.  Miss.  art.  4). 

2  Si  cut  gloriani  divinae  pote?itiae  munera  pro  Sanctis  oblata  testantur :  sic 
nobis  effectiun,  Domine,  tuae  salvationis  impendant  (Seer,  in  festo  ss.  Mart.  Viti, 
Modesti  atque  Cresc.  15.  Jun.).  —  Simul  Christus  semel  se  in  cruce  visibiliter  obtulit 
Deo  Patri  pro  nostra  reconciliatione,  gratia  et  salute,  ita  instituit  se  quotidie  in  hoc 
Sacramento  invisibiliter  pro  eisdem  causis  usque  in  finem  saeculi  immolandum, 
consecrandum,  tractandum,  sumendum,  edendum  ad  maximum  et  excellentissimum 
Dei  honorem,  laudem  et  gloriam,  totiusque  suae  ad  nos  dilectionis,  pietatis,  muni- 
ficentiae  commemorationem  et  regratiationem,  ob  multiplices  quoque  auimarum 
nostrarum  profectus,  opes  et  gratias,  ineffabiliter  grandes  et  copiosas  (Dion.  Car- 
thus. Elementat.  theolog.  prop.  135). 

3  "Before  the  Secreta  some  priests  say  Dominus  vobiscum  —  Oremus,  others 
do  not,  after  saying  it  before  the  Offertory  and  from  this  on  the  prayer  is  continued 
without  interruption"  (Tewtsch  Rational  Kap.  8,  §  6). 

■*  The  former  customary  denomination  (for  example,  in  the  Gregorian  Sacra- 
mentary)  Oratio  super  oblata  (sc.  panem  et  viuum)  only  makes  its  oblation  feature 
more  striking,  and  does  not  make  it  apparent  whether  this  prayer  was  originally 
(up  to  the  ninth  century)  recited  aloud  or  in  a  low  tone.  In  the  Ambrosian  Ritual 
it  is  always  said  aloud.  Beleth  writes :  Secreta  dicitur,  quia  secrete  pronuntiatur, 
cum  tamen  olim  alia  voce  diceretur  (Ration,  c.  44).  —  Composite  sacrificio  sacer- 
dos orationem  sub  silentio  recitat  (Honor.  August.  1.  c,  c.  40).  —  "While  the 
Offertory  is  sung,  the  priest  reads  the  little  Canon,  called  the  silent  Mass  or  the 
secret  of  the  Mass,  which  is  recited  in  a  low  tone  until  the  Preface,  especially  the 
prayer  Secreta,  in  the  same  Canon.  The  great  Canon  is  likewise  considered  a  low 
Mass,  before  the  words  of  Consecration,  which  are  said  in  perfect  silence  and  with 
marked  secrecy"  (Tewtsch  Rational  Kap.  8,  §  2^. 

^  Secreta  ideo  nominatur,  quia  seereto  (silently)  dicitur.  .  .  Quod  omnibus 
licet  simul  agere,  i.  e.  gratias  referre  Deo,  hoc  acclamatur  ;  quod  ad  solum  sacerdo- 


550  //.  Liturgical  and  Ascetical  Part, 

In  regard  to  their  construction,  number,  succession  and  conclud- 
ing form,  the  Seer  eta  harmonize  perfectly  with  the  Collects  which 
are  said  before  the  Kpistle,  but  as  to  their  contents  the  Seer  eta  are 
entirely  distinct  from  them.  The  Collects  and  Secreta  equally  are 
prayers  of  petition,  but  the  object  prayed  for  is  generally  different. 

The  Sacrifice  is  not  referred  to  in  the  prayers  of  the  Collects, 
which  but  ask  some  special  grace  respecting  the  mystery  of  the  day 
celebrated;  the  Secreta,  on  the  contrary,  are  oblation -prayers, 
prayers  that  contain  almost  the  same  thoughts  as  those  expressed  in 
the  Offertorimn.  In  the  whole  oblation  rite,  and  hence  in  the 
Secreta  also  are  current  throughout  two  closely  connected  petitions: 
one  the  petition,  that  the  sacrificial  gifts  prepared  on  the  altar  be 
accepted,  be  blessed,  dedicated,  be  sanctified  and  consecrated^;  then 
the  petition  that  the  abundant  and  manifold  graces  of  the  Sacrifice 
be  bestowed. 2  Both  petitions  at  one  time  are  united,  while  at  an- 
other each  is  separately  presented;  frequently  God  is  implored  for 
reconciliation,  so  that  the  propitiatory  feature  holds  a  prominent 
place  therein.  —  But  this  does  not  sufficiently  characterize  the  con- 
tents of  the  Secreta.  They  belong  to  the  changeable  parts  of  the 
liturgy  of  the  Mass,  that  is,  they  are  in  touch  and  in  intimate  con- 
nection with  the  day's  celebration,  which  has  an  influence  on  their 
form.  The  petitions  contained  in  the  Secreta  are  inspired  not  mere- 
ly respectively  to  and  by  the  special  day's  sacrificial  celebration,  but 
they  are,  moreover,  in  various  ways  influenced,  suggested,  supported 
by  it  and  based  thereon.  Hence  in  the  Secreta  the  spirit  and  the 
sense  of  the  mysteries  of  the  ecclesiastical  year  are  found  incorporated 
and  blended  in  the  most  beautiful  harmony  and  in  abundant  variety 
with  oblation  petitions,  which  generally  concern  the  same  object. 
In  spite  of  their  great  similarity  in  general  the  Secreta  are  not  uni- 
form, but  present  in  their  arrangement  and  contents  the  most 
attractive  and  agreeable  variety.  The  fruitful  and  inexhaustible 
eloquence  of  the  heavenly  wisdom  of  the  Church  is  herein  clearly 
manifested. 

The  Secreta  for  Whitsunday  is  as  follows: 
Munera,    quaesumus    Domine,  Sanctify,  we  beseech  Thee,  O 

oblata  sanctifica:  et  corda  nostra  Lord,  these  oblations,  and  purify 
sancti  Spiritus  illustratione  our  hearts  by  the  light  of  the 
emunda.  Holy  Ghost. 


tern  pertinet,  i.  e.  immolatio  patiis  et  vini,  secreto  agitur  CAmalar.  De  eccles.  offic- 
1.  3,  c.  20).  This  signification  of  the  name  is  found  throughout  the  Middle  Age 
liturgists.  Utterly  without  foundation  is  the  assertion,  that  the  pra3'ers  in  question 
are  called  Secretae  —  eo  quod  super  materiam  ex  fidelium  oblationibus  separatum 
et  secretam  recitantur.     The  name  Arcana  also  indicates  the  low  tone. 

^  Secreta  dicitur,  eo  quod  secretam  orationem  dat  episcopus  super  oblationem, 
ut  velit  respicere  Deus  super  oblationem  propositam,  et  deputare  earn  futurae  con- 
secrationi.  Notum  est  enim,  ideo  secretam  orationem  facere  super  oblatam,  ut 
possit  ex  ea  fieri  corpus  Domini  (Amalarii  Ecloga  in  Ord,  Rom.  n.  24). 

2  Sacerdos  orat  voce  siibniissa,  petens  a  Deo  effectum  et  fructum  acceptatio- 
nemque  oblationis  exhibitae,  benedictionem  quoque  oblatae  materiae,  sicut  patere 
potest  consideranti  diversas  Secretas  (Dion.  Carthus.  Expos.  Miss.  art.  14;. 


54.   The  Orate  Fratres  and  the  Secreta,  551 

The  Seer  eta  for  the  Feast  of  Corpus  Christi : 


Ecclesiae  tuae,  quaesumus  Do- 
mine,  unitatis  et  pacis  propitius 
dona  concede:  quae  sub  oblatis 
muneribus  mystice  designantur. 


Mercifully  grant  Thy  Church, 
O  Lord,  we  beseech  Thee,  the 
gifts  of  unity  and  peace,  which 
are  mystically  represented  in 
these  offerings. 
For  the  Feast  of  St.  Philip  Neri: 


Sacrifices  praesentibus,  quae- 
sumus Domine,  intende  placatus: 
et  praesta,  ut  illo  nos  igne  Spiri- 
tus  Sanctus  inflammet,  quo  beati 
Philippi  cor  mirabiliter  penetra- 
vit. 


We  beseech  Thee,  O  Lord,  to 
look  favorably  on  this  present 
Sacrifice  and  to  grant,  that  the 
Holy  Ghost  may  inflame  us  with 
that  fire,  wherewith  in  a  wonder- 
ful manner  He  filled  the  heart  of 
the  blessed  Philip. 

After  the  priest  has  recited  the  Seer  eta  reverently  in  silence, 
in  ending  the  last  prayer,  he  raises  his  voice,  saying  aloud  or  sing- 
ing: j^er  omnia  saeciila  saeeidonon  —  ''world  without  end."  To 
this  majestic  conclusion  the  acolyte  or  choir  answers  in  the  name  of 
the  people  Aiuen,  that  is,  may  what  the  priest  has  implored  in  secret 
of  God  be  granted  and  fulfilled  in  every  respect.^  "When  the  priest 
sings,  the  faithful  can  assuredly  do  nothing  better  than  to  assent  to 
the  priest's  words,  even  if  they  do  not  understand  them,  —  than  to 
pray  for  what  the  priest  prays,  even  if  they  do  not  exactly  know 
what  it  is.  This  was  done  by  the  first  Christians,  especially  at  the 
time  when  the  liturgy  was  handed  down  only  by  mere  vocal  tradi- 
tion, and  even  for  a  long  time  after;  they  restricted  themselves  to 
answering  "so  be  it"  after  the  priest  had  prayed  in  silence,  thus 
making  an  act  of  faith,  really  sublime  in  its  simplicity;  as  if  they 
said:  w^e  know  not  what  is  best  for  us,  but  God  knows  it;  now  the 
Church  has  prayed,  for  in  her  name  and  by  her  commission  the  priest 
has  prayed;  the  Church  has  placed  on  his  lips  the  prayers  which  he 
has  recited,  —  we  assent  thereto,  whatsoever  they  may  contain,  — 
we  can  desire  nothing  better  than  what  the  Church  desires,  we  can 
say  nothing  better  than  what  the  Church  utters,  hence  'be  it  so'  — 
'A7)ien\'*^  —  Thus  the  silent  Seereta  glide  over  into  the  loud  Pre- 
face; what  now  follows  after  the  Oblation  can  be  considered  only  as 
forming  "an  introduction  and  a  soaring  up  to  the  myster}^"  And 
is  it  not  a  lesson  for  us  "to  suffer  in  silence  and  to  return  thanks 
aloud?" 


1  Officium,  quod  nos  dicimus  Offerenda^  ab  illo  loco  inchoatur,  ubi  sacerdos 
dicit  ^'Dominus  vobiscum''\  et  finitur,  ubi  excelsa  voce  dicit  ** Per  omnia  saecula 
saeculoru'm^\  Ideo  excelse  novissimum  profertur,  ut  audiatur  a  populo  et  populi 
responsione  (sc.  Amen)  confirmetur  oratio  (Amalarius,  De  eccles.  offic.  1.  3,  c.  19). 
—  Sacerdos  excitat  attentionem  populi  dicendo:  "Dominus  vobiscum"  et  exspectat 
assensum  dicentium:  "Amen".  Et  ideo  etiam  in  his  quae  secrete  dicuntur,  publice 
praemittit :  "Dominus  vobiscum"  et  subjungit :  "Per  omnia  saecula  saeculorum'* 
(S.  Thom.  3,  q.  83,  a.  4  ad  6). 


5^2  II.  Liturgical  and  Ascetical  Part, 

SECOND   ARTICLE. 

The   Consecration. 

The  Eucharistic  Celebration  advances:  we  are  drawing  nigh  to 
the  most  important  part  —  the  sacrificial  action  proper.  The  rite 
thus  far  explained  was  already  exceedingly  grand,  holy,  full  of  mys- 
tery; yet  incomparably  more  sublime,  more  glorious  and  more  ven- 
erable are  the  prayers  and  actions  that  encompass  the  Consecration. 
What  now  follows,  therefore,  constitutes  the  golden  centre  of  the 
whole  of  the  ]\Iass  liturgy.  First  comes  the  Preface,  which  by  its 
animated,  elevated  and  grand  soaring  forms  a  worthy  transition  and 
introduction  to  the  Canon,  that  is,  to  the  innermost  and  mysterious 
sanctuary  of  the  liturgical  Sacrificial  Celebration. 

55.     The  Preface.  ^ 

Holy  Scripture  informs  us  that  Jesus  Christ  *'gave  thanks^'  to 
His  Heavenly  Father  before  consecrating  the  bread  and  wine,  that  is, 
before  He  changed  them  into  His  Body  and  Blood.  Who  could  fail 
to  understand,  even  at  the  first  glance,  that  the  Church  too  herein 
follows  the  example  of  her  Divine  Lord  and  Master,  from  the  fact 
that  at  the  Eucharistic  Celebration  she  places  before  the  act  of  Con- 
secration the  Preface,  an  incomparably  elevated  chant  of  praise  and 
thanksgiving  to  God  ?  For  the  Preface  bears  the  closest  relation  to 
the  Consecration,  with  which  liturgically  it  forms  a  whole. ^  As  its 
position  indicates  and  its  name  signifies,^  the  Preface  is  the  prologue, 
that  is,  the  introduction  to  the  Canon,  the  prelude  to  and  preparation 
for  the  accomplishment  of  the  mystical  action  of  Sacrifice. 

To   trace  the  origin   and   introduction  of  the   Preface^  in  the 

1  Praefatio  =  the  words  spoken  before  a  religious  action,  the  introductory- 
words,  the  proem. 

2  The  Sacrament.  Gelas.  has,  not  after,  but  already  before  the  Preface  the  in- 
scription :  Incipit  Canon  actionis.  The  pronouncing  of  the  words  of  Consecration 
—  the  evxapi.<TTeLv  in  an  eminent  sense  —  forms  the  crown,  the  pinnacle  and  the 
conclusion  of  the  evxap^crrla,  that  is,  of  the  liturgical  thanksgiving  contained  in 
the  Preface. 

3  Haec  pars  Missae  vulgato  nomine  Praefatio  dicitur,  i.  e.  praelocntio  ante 
praecipuam  oraiionein,  sacrorum  mysteriorum  consummativam  et  in  Canone  con- 
tentam.  Ut  enim  in  principio  operis  ipsorum  auctorum  praefationes  ponuutur, 
introductoriae  ad  totam  operis  materiam  intelligendam,  et  in  orationibus  oratornm 
prooemia  sunt  et  exordia  ante  causae  narrationem,  qiiibus  captetur  auditorum  bene- 
volentia  reddanturque  attenti  ad  ea,  quae  dicturus  est  orator:  ita,  si  magna  licet 
componere  parvis,  in  hoc  divinissimo  celebrando  sacrificio  haec  oratio  quasi  pro- 
to^iis  quidam  est  et  praelocutio  sequentis  Canonis,  captans  ipsius  Dei  in  nos  bene- 
volentiam.  In  ea  enim  praeloquitur  Wc\q.q.x(\os  gratias  et  laudes  Deo,  ut  praeparatus 
hujusmodi  laudatione  aptius  possit  ac  melius  ad  consecrandum  Christi  corpus 
pervenire  (Clichtov.  Elucidator.  ecclesiast.  1.  3). 

^  In  the  Mozarabic  Missal  it  is  called  inlatio  (illatio),  either  ob  donorum 
illationem  seu  hostiae  oblationem  (Du  Cange),  or  quia  ex  verbis  fidelium  infcrt 
sacerdos,  vere  dignum  et  justum  esse,  Deo  omnipotenti  gratias  agere,  ipsumque 
laudare  et  praedicare  (Bona).     In  the  old  Gallican  rite  it  is  inscribed  Contcstatio 


55.   The  Preface,  553 

sacrificial  rite,  one  must  go  back  to  the  days  of  the  Apostles;  this  is 
evident  from  the  testimony  of  the  holy  Fathers,  and  especially  from 
the  most  ancient  liturgies,  not  a  single  one  of  which  can  be  found 
without  a  Preface.  The  oriental  liturgies  have  had  from  the  begin- 
ning until  the  present  time  but  a  single  Preface.  In  the  West,  on 
the  contrary,  the  number  of  Prefaces,  even  at  an  early  date,  increased 
to  such  a  degree,  that  before  the  time  of  St.  Gregory  the  Great 
almost  every  formula  of  Mass  contained  a  separate  Preface.^  It  is 
probable  that  St.  Gregory  himself  reduced  this  immense  number  to 
ten.  It  was  under  Urban  II.  (1088  to  1099)  that  the  Preface  of  our 
Lady's  Masses  was  added. ^  Therefore,  the  present  eleven  Prefaces 
in  the  Roman  Missal  date  back  to  the  eleventh  century. 

According  to  their  text  and  melody  the  Prefaces  belong  to  the 
most  solemn,  sublime  and  touching  chants  of  the  Church;  they  are 
the  purest  poetry,  flowing  from  the  inspiration  of  the  Holy  Ghost. 
The  Church  is  the  divinely  enlightened  proclaimer  of  the  Eternal, 
she  is  the  Bride  of  Christ  ever  in  communication  with  Him,  and  this 
communication  is  a  never-ending  nuptial  celebration  in  sacrifice  and 
prayer:  therefore,  speech  becomes  on  her  lips  a  poem,  a  canticle, 
having  throughout  a  poetical  feature.  Amid  the  chant  of  angels  the 
Lord  came  into  the  world,  and  He  entered  on  His  passion  and  death 
when  the  chant  was  ended  (Matt.  26,  30).  This  shows  how  the 
Church  should  celebrate  her  representation  of  the  life  and  actions  of 
her  Lord  from  beginning  to  end;  her  sacred  poetry  should  also  be 
sacred  chant. ^  —  In  explaining  the  Preface,  we  distinguish  three 
parts:  the  introduction,  the  body  and  the  conclusion.  While  the 
introduction  always  remains  the  same,  the  main  part  or  body  of  the 
Preface  changes  according  to  the  feasts  and  times  of  the  ecclesi- 
astical year. 

or  ImmolatiOy  quia  in  ea  sacerdos  audita  voce  populi  vel  cleri  sive  ministri  asse- 
rentis  diguum  et  justum  esse  Deo  gratias  agere,  contestattir  veratn  esse  lianc  populi 
assertionem ;  turn  solemni  gratiarum  actione  se  et  fideles  disponit  ad  tretnenda 
mysteria,  quibus  Christi  corpus  inimolattir  (Bona,  Rer.  lit.  1.  2,  c.  10,  §  1).  lulatio 
and  Immolatio,  in  all  probability,  were  originally  designations  (titles)  of  the  entire 
central  portion  of  the  Mass,  which  commences  with  the  Preface  and  includes  the 
sacrificial  action. 

^  The  Sacram.  Leon,  contains  267  Prefaces,  although  those  from  January  to 
April  are  wanting ;  of  the  Gelasian.  but  56  still  remain.  Also  from  the  time  of 
St.  Gregory  the  Great  until  the  thirteenth  century,  it  was  customary  to  add  to  the 
Missal  —  as  a  general  thing,  only  in  the  Appendix  —  numerous  Prefaces.  —  Albi- 
nus  (Alcuinus)  Praefationes  etsi  non  Gregorianas,  ecclesiasticae  tamen  celebritati 
idoneas,  collegit  (Microl.  c.  60). 

2  According  to  the  statement  of  a  contemporary  writer,  it  was  sung  for  the  first 
time  at  a  Solemn  Pontifical  Mass  by  Pope  Urban,  during  a  Synod  held  at  Guastalla 
(1094).  As  its  composer  is  named  at  one  time  Pope  Urban  II.  himself,  at  another, 
St.  Bruno,  founder  of  the  Carthusians.  (Cf.  P.  Tappert,  Der  hi.  Bruno  in  seinem 
Leben  und  Wirken  S.  163—166.) 

3  Cf.  Jakob,  Die  Kunst  im  Dienste  der  Kirche  S.  343—346. 


554  //.  Liturgical  and  Ascetical  Part.  * 

I.  The  ordinary  Preface  (Pracfatlo  communis)  is  the  one  for 
all  Masses  to  which  no  special  Preface  is  assigned. 

a)  The  Introdnction  consists  of  three  Versicles  with  correspond- 
ing Responses. 


V.  The  Lord  be  with  you. 

R.  And  with  thy  spirit. 

V.  Lift  up  your  hearts. 

R.  We  lift  them  up  unto  the 
Lord. 

V.  Let  us  give  thanks  unto 
the  Lord  our  God. 

R.  It  is  meet  and  just. 


V.  Dominus  vobiscum. 
R.  Et  cum  spiritu  tuo. 
V.   Sursuni  corda. 
R.  Habemus  ad  Dominum. 

V.  Gratias     agamus     Domino 
Deo   nostro. 

V.   Dignum  et  justum  est. 

The  usual  salutation  and  invocation  of  blessing  of  the  Dominus 
vohiscnm  etc.  between  priest  and  people  also  introduces  the  Preface. 
Probably  nowhere  is  this  more  opportune  than  here,  when  the 
accomplishment  of  the  Holy  Mysteries  is  so  near  at  hand.  Priest^ 
and  faithful  at  this  moment  greatly  require  the  help  of  the  Lord  and 
assistance  from  on  high.  Only  when  the  heavenly  breath  of  grace 
pervades  the  soul  sweetly  and  powerfully,  is  the  soul  enabled  to  rid 
itself  of  earthly  defilement,  to  raise  itself  above  the  baseness  of 
earth  and  soar  upward,  in  order  to  join  in  the  chant  of  praise  of  the 
blessed  spirits.  Who  will  give  me  the  wings  of  the  dove,  that  I  may 
fly  and  be  at  rest  (Ps.  54,  7)  in  undisturbed  contemplation  of  the 
sacrificial  mysteries  enacted  on  the  altar?  God  only,  from  whom 
every  good  gift  cometh.  Recollection  of  mind  and  fervor  of  devotion 
are  gifts  of  the  Lord.  —  Why  does  not  the  priest  now  turn  toward 
the  people,  when  saluting  them  ?  He  has  after  the  Orate  fratres^ 
like  IMoses  on  Mount  Sinai,  entered  into  the  holy  cloud, ^  and,  there- 
fore, he  henceforth  communes  *'face  to  face"  with  the  Lord;  hence- 
forth he  has  eyes  and  mind  directed  only  to  the  altar,  and  the  faith- 
ful will  behold  his  countenance  again  only  after  the  marvels  of 
Consecration  and  Communion  have  been  consummated.^ 

Upon  the  salutation,  Dominus  vohiscum,  follows  the  reminder 
from  the  priest  for  the  people  to  raise  their  hearts,^  and  from  the 


1  Dominus  vobiscum  —  tunc  enim  praesentia  Dei  et  illuminatio  gratiae  ejus 
tanto  amplius  necessaria  est,  quanto  ea,  quae  restaut,  magis  ardua  suut  (Diou. 
Carthus.  Exposit.  Missae  art.  14). 

2  Moses  was  beloved  of  God  and  men  ;  the  Lord  brought  him  into  a  cloud 
(induxit  ilium  in  nubeni)    (Ecclus.  45,  1 — 5). 

^'  Quando  dicimus  *'Pax  vobisai77t^''  sive  ^'Dominus  vobiscum'",  quod  est  salu- 
tatio,  ad  populum  sunius  versi.  Quos  salutamus,  eis  faciem  praesentamus,  except© 
in  uno,  quod  est  in  praeparatione  hymni  ante  "  7>  igitur'".  Ibi  jam  occupati  circa 
altare,  ita  ut  congruentius  sit  uno  modo  versos  nos  esse,  quam  retro  adspicere,  ad 
insinuandam  intentionetn  devotissiinam,  quam  habemus  in  offereudo  sacrificio 
(Amalarius,  De  eccles.  offic.  1.  3,  c.  9). 

"*  In  hoc  Sacramento  et  major  devotio  requiritur  quam  in  aliis  sacramentis 
propter  hoc  quod  in  hoc  Sacramento  totus  Christus  continetur.et  etiani  communior, 


55.   The  Preface,  555 

faithful  comes  the  answer  and  assurance  to  the  priest  that  it  has 
been  done.^  At  the  words  Sursum  corda^  the  priest  raises  his 
hands,  in  order  by  this  gesture  to  manifest  and  accentuate  the  in- 
ward soaring  of  the  mind  and  his  desire  to  give  himself  wholly  to 
the  Lord.  By  this  movement  of  the  hands  is  expressed  the  longing 
for  j:hat  which  is  exalted  above  us,  that  is,  for  the  heavenly  and 
eternal.  Thus  the  Church  complies  with  the  invitation  of  the  Pro- 
phet:  Levemus  corcla  nostra  cum  manihus  ad  Domimmi  in  coelos 

—  ''Let  us  raise  our  hearts  together  with  our  hands  to  the  Lord  in 
heaven"  (Lam.  3,  41).  The  hymn  of  the  Church  contains  a  like 
sentiment:  Mentes  manusciue  toUimus  —  ''Minds  and  hands  we  raise 

—  we  bear  aloft  —  to  the  Lord. "  To  the  Saviour  who  has  preceded 
us  to  heaven  and  who  is  awaiting  us  on  the  heavenly  throne,  we  cry 
out  with  holy  enthusiasm:  Sis  meta  nostris  cordihiis,  that  is,  be 
Thou,  O  Jesus,  the  desire  of  our  hearts,  and  the  object  of  our  long- 
ing and  striving!  —  Siirsttm  corda!  "Lift  up  your  hearts!"^  The 
meaning  of  these  words  is  most  comprehensive:  they  signify  that  we 
should  withdraw  all  the  faculties  of  our  soul  from  what  is  earthly, 
and  consecrate  them  exclusively  to  intercourse  with  God  and  divine 
things.  For  this  is,  above  all,  necessary  to  turn  mind  and  spirit 
from  worldly  objects  and  to  close  them  to  distracting  thoughts,  so  as 
to  be  immersed  with  all  one's  might  and  attention  in  holy  medita- 
tions.^    If  the  mind  be  penetrated  with  a  higher  light  from  above, 

quia  in  hoc  sacramento  requiritur  devotio  totius  populi,  pro  quo  sacrificium  offer- 
tur  et  non  solum  percipientium.  sacramentum,  sicut  in  aliis  sacramentis  (S.  Thorn. 
3,  q.  83.  a.  4  ad  5). 

1  Sicut  sacerdos  jussit  eos  sursum  corda  tenere,  sic  se  habere  profitentur 
(Raban.  Maur.  De  sacr.  ordin.  c.  19).  — Audis  quotidie,  homo  fidelis:  '■^Sursuin 
cor'\  et  quasi  contrarium  audias,  tu  mergis  in  terram  cor  tuum  (S.  Aug,  Serm. 
311,  n.  15). 

2  Rightly  wrote  St.  Augustiue:  Quotidie  per  universum  orbem  humanum 
genus  una  paene  voce  respondet,  surstini  corda  se  habere  ad  Dominum  (De  vera 
relig.  c.  3). 

^  Audi:  "Sursum  cor",  sed  ad  Dominum,  non  contra  Dominum.  Omues 
superbi  sursum  cor  habent,  sed  contra  Dominum.  Si  autem  vis  tu  vere  sursum  cor 
habere,  ad  Dominum  habe.  Si  enim  ad  Dominum  habueris  cor  sursum,  ipse  tenet 
cor  tuum,  ne  cadat  in  terram  (S.  Aug.  Serm.  25,  n.  2).  —  Nemo  potest  cogitare  nisi 
de  thesauro  suo  et  quodam  cordis  itinere  divitias  suas  sequi.  Si  ergo  in  terra 
obruuntur,  ima  petit  cor ;  si  autem  in  coelo  reservantur,  sursum  erit  cor.  Si  ergo 
volunt  facere  christiani,  quod  norunt  se  etiam  profiteri  (neque  enim  hoc  omnes  qui 
audiunt  noverunt  atque  utinam  non  frustra  noverint  qui  noverunt):  qui  ergo  vult 
cor  sursum  habere,  ibi,  ibi  ponat  quod  amat,  et  in  terra  positus  carne,  cum  Christo 
habitet  corde,  et  sicut  ecclesiam  praecessit  caput  ejus,  sic  christianum  praecedat 
cor  ejus.  Quomodo  membra  itura  sunt  quo  praecessit  caput  Christus,  sic  iterum 
resurgens  iturus  est  quo  nunc  praecesserit  cor  hominis.  Eamus  ergo  hinc  ex  qua 
parte  possumus ;  sequetur  totum  nostrum,  quo  praecesserit  aliquid  nostrum.  Do- 
mus  terrena  ruinosa  est ;  domus  coelestis  aeterna  est.  Quo  venire  disponimus, 
ante  migremus  (S.  Aug.  Serm.  86,  n.  1). 

■*  Volens  sacerdos  populum  ad  divina  mysteria  praeparare,  excitando  eum  ad 
laudem  divinam,  invitat  eundem  ad  laudandum  Altissimum ;  ideo  addit.  Sursum 


556  //.  Liturgical  and  Ascetical  Part. 

then  the  will  also  will  be  incited  to  devotion.  The  heart  becomes 
aglow  with  holy  love  of  God,  and  disengages  itself  from  the  bonds  of 
worldly  inclinations  and  desires,  that  enchain  it  in  the  dnst;  it  rouses 
itself  from  its  sluggish  indolence  and  tepidity,  that  it  may  with  holy 
ardor  soar  heavenward  with  all  its  powers.  * 'Hearts  on  high!' ^^ 
This  applies  principally  to  the  time  of  Mass.  It,  of  course,  requires 
serious  effort  on  our  part  to  raise  mind  and  spirit  on  high,  and  keep 
them  recollected  and  disengaged  from  what  is  earthly  and  perisli- 
able;  human  frailty  and  the  inconstancy  of  man  being  so  very  great. ^ 
To  persevere  in  undisturbed  recollection  and  communion  with  God, 
is  possible  only  to  a  soul  that  daily  endeavors  to  divest  itself  of  all 
earthly  dross  and  bonds,  and  labors  to  attain  a  permanent  direction 
upward.  Hence  the  words  of  the  Apostle:  "Our  conversation  is  in 
heaven'*  (Phil.  3,  20).  What  does  this  imply?  That  we  should 
not  grovel  like  worms  in  the  dust,  but  like  the  birds  in  the  air  we 
ought  to  soar  in  spirit  heavenward  ;  we  should  not  burthen  and 
oppress  our  hearts  with  the  thoughts  and  desires,  with  the  cares  and 
pleasures  of  this  life,  but  we  should  so  divest  ourselves  of  the  earthly 
and  of  the  love  of  perishable  goods,  that  our  soul  may  aspire  with 
ease  to  Heaven  with  lively  hope  and  ardent  desire.  "Mind  the 
things  that  are  above,  and  seek  for  what  is  above"  — this  is  the 
wisdom  of  Christian  life.  The  Siirsum  corda,  therefore,  admonishes 
us,  especially  at  the  Sacrifice  of  the  Mass,  to  have  our  mind  occupied 
with  heavenly  things  only  and  to  be  intent  upon  them.  "No  one 
should  be  present  in  such  a  manner,  that,  although  he  may  say  with 
the  lips:  'We  have  lifted  our  hearts  to  the  Lord,'  his  thoughts  are 
directed  to  the  cares  of  this  life.  We  should  indeed  think  of  God  at 
all  times;  but  if  this  be  impossible,  on  account  of  human  frailty,  we 
should  take  it  to  heart  most  especially  at  least  during  the  Holy 
Sacrifice."^ 


corda  /  Non  enim  laudare  valemus  Deum  sincere  ac  digne,  nisi  contemplando 
divina,  ad  quod  necesse  est  inferiora  et  seiisibilia  ista  relinquere,  mentisque  oculuni 
diviuorum  consideratioui  iiifigere,  et  hoc  171  praesenti  officio  sunime  requirititr^ 
maxinie  in  hoc  loco,  qiioniam  sacranientuin  istud  totaliter  divinufn  et  spirituale 
ac  abdituni  est  (Dion.  Carthus.  1.  c). 

^  Quaedam  corda  stirsum  sunt,  quaedam  semetipsa  deorsufn  demerserunt. 
Deorsuni  sunt  ilia  corda,  quae  configurantur  huic  saeculo  ;  sursum  vero  sunt  ilia, 
quae  conversationem  suani  habent  in  coelo.  Deorsum  sunt,  quae  terrena  sapiunt; 
sursum  sunt,  quae  jugiter  meditautur  coelestia  ;  secundum  id  ergo,  cui  per  amorem 
conjungitur,  cor  hominis  sursum  ac  deorsum  esse  judicatur.  Et  recte  extra  semet- 
ipsum  esse  dicitur,  quando  ad  exteriora  et  transitoria  haec  expetenda  dilabitur. 
Tunc  autem  ad  semetipsum  revertitur,  quando  ea  quae  ad  suam  salutem  pertinent 
meditatur.  Sunt  ergo  quaedam,  quae  amando  et  cogitando  cor  hominis  cUorsLim 
premitur,  scissumque  per  varia  dissipatur,  —  et  sunt  iteruni  quaedam,  quae  amando 
et  meditando  sursum  elevatur  et  ad  semetipsum  colligitur  (Hugo  de  s.  Vict.  De 
vanitate  mundi  1.  2). 

2  Quantis  conatibus  corda  levare  necesse  est,  quae  quidem  (ut  miserabiliter 
satis  in  liljro  propriae  experientiae  legimus)  et  corruptio  corporis  aggravat  et  ter- 
rena inhabitatio  deprimit  (S.  Bern,  in  Ascens.  Dom.  serm.  6,  n.  2). 

3  St.  Cyril  of  Jerusalem,  Mystag.  Catechism  n.  4.  —  Cf.  also  Denifle,  Die 
Schriften  des  sel.  Heinrich  vSeuse  I.  ]Jd.,  1.  Aljtli.  S.  42 — 44. 


55.    The  Preface.  557 

St.  Martin  is  a  striking  example  in  this  respect.  The  Church 
says  of  him  in  his  Office:  "With  eyes  and  hands  raised  toward 
heaven,  he  never  let  his  mighty  s^^irit  slacken  in  prayer."  ^  His  life 
of  constant  prayer  and  attention  to  the  presence  of  God  reached  its 
highest  degree  of  perfection  during  the  celebration  of  Holy  Mass. 
In  a  sacristy  intended  especially  for  his  use,  he  carefully  prepared 
himself  for  the  divine  service:  when  he  afterward  approached  the 
altar,  he  appeared  as  an  augel  of  the  Lord,  rapt  in  devotion  and 
inflamed  v/ith  love.  Once  when  raising  his  hands  during  the  Holy 
Sacrifice,  they  shone  with  crimsoned  light  and  appeared  adorned 
with  precious  jewels.  At  another  time  his  head  was  environed  with 
bright  rays,  as  though  his  spirit  had  soared  heaven  ward.  "-^ 

The  more  estranged  the  soul  becomes  from  frivolity  and  the 
distractionsof  the  world,  the  more  she  rises  above  all  created  things, 
the  more  clearly  and  profoundly  also  will  she  perceive  that  God  is 
the  eternal  love  and  the  fountain-source  of  all  that  is  good:  she 
thereby  becomes  penetrated  with  a  lively  sense  of  grateful  praise  to 
Him.  To  this  sentiment  the  priest  gives  expression  in  the  words: 
"Let  us  give  thanks  to  the  Lord  God!"  At  the  same  time  joining 
his  hands  before  his  breast,  and  when  saying  "to  our  God"  {Deo 
nostro),  he  raises  his  eyes  and  bows  his  head  reverently  toward  the 
Crucifix.  The  faithful  reply  in  the  person  of  the  acolyte:  "It  is 
meet  and  just."^  Countless  and  inestimable  are  the  benefits  where- 
with the  Lord  has  overwhelmed  us,  and  for  which  we  owe  Him  a 
debt  of  gratitude.  If  the  heart  be  deeply  moved  with  grateful  love 
toward  God,  it  breaks  forth  spontaneously  into  an  exultant  hymn  of 
praise:  the  most  solemn  thanksgiving  resounds  in  the  jubilant  strains 
of  the  Te  Deum.  The  whole  Preface  is,  consequently,  but  a  mag- 
nificent rendition  of  the  words:  Gratias  agamus  Domino  Deo  nostro! 

b)  The  Body  of  the  Preface.  The  priest  standing  in  a  reveren- 
tial posture,  with  uplifted  hands  and  elevated  heart,  continues  (on 
ordinary  days)  to  say  or  sing  the  following  hymn  of  praise  and 
thanksgiving:* 


1  Oculis  ac  manibus  in  coelum  semper  intentus,  invictum  ab  oratione  spiritum 
non  relaxabat  (Antiph.  eccl.)« 

2  Cf.  Sulpicius  Severus,  Third  Dialogue,  chap.  10,  and  Second  Dialogue, 
chap.  2. 

3  The  Versicles  of  the  introductory  formula  just  explained  date  from  apostolic 
times  — proof  of  this  is  found  in  all  the  ancient  liturgies  and  in  the  Fathers ;  for  in 
these  we  meet  the  above  introductory  formula,  —  and  with  a  considerable  degree 
of  agreement  in  the  words  employed.  St.  Cyprian  was  already  acquainted  with  the 
name  Preface.  Quando  stamus  ad  orationem,  vigilare  et  incumbere  ad  preces  toto 
corde  debemus.  Cogitatio  omnis  carnalis  et  saecularis  abscedat  nee  quidquam  tunc 
animus  quam  id  solum  cogitet  quod  precatur.  Ideo  et  sacerdos  ante  Orationem 
(before  the  Canon)  Praefatione  praemissa  parat  fratrum  mentes  dicendo:  *^Sursuin 
corda'\  ut  dum  respondet  plebs:  ^^Habetnus  ad  Do^nimiin''\  admoneatur,  nihil 
aliud  se  quam  Dominum  cogitare  debere  (S.  Cypr.  De  Orat.  dom.  c.  31). 

^  Postea  (after  the  Oblation)  cantatur  Missa  a  sacerdote,  qui  postquam  loquitur 
ad  populum  de  elevatione  cordis  ad  Deum  exhortaturque  eos  ad  gratias  agendas 


558 


//.    Liturgical  and  Ascetical  Part. 


Vere  dignum  et  justum  est, 
aequum  et  salutare,  nos  tibi  sem- 
per et  ubique  gratias  agere : 
Domine  sancte,  Pater  omnipotens, 
aeterne  Deus:  per  Christum  Do- 
minum  nostrum.  Per  quem 
majestatem  tuam  laudant  Angeli, 
adorant  Dominationes,  tremunt 
Potestates.  Coeli  coelorumque 
Virtutes,  ac  beata  Seraphim, 
socia  exsultatione  concelebrant. 
Cum  quibus  et  nostras  voces,  ut 
admitti  jubeas  deprecamur,  sup- 
plici  confessione  dicentes: . 


It  is  truly  meet  and  just,  right 
and  salutary,  that  we  should 
always,  and  in  all  places,  give 
thanks  to  Thee,  O  Holy  Lord, 
Father  Almighty,  eternal  God, 
through  Christ  our  Lord :  by 
whom  the  angels  praise  Thy 
majesty,  the  dominations  adore 
it,  the  powers  tremble  before  it, 
the  heavens  and  the  heavenly 
virtues,  and  the  blessed  seraphim, 
exultingly  celebrate  it  in  com- 
mon. Together  with  whom  we 
beseech  Thee,  that  we  may  be 
admitted  to  join  our  voices  in  sup- 
pliant confession,  saying: , 

The  priest  resumes  the  words  of  the  people,  —  confirms  and 
develops  them,  inasmuch  as  he  calls  special  attention  to  the  great 
importance  as  well  as  to  the  whole  extent  of  the  obligation  of  return- 
ing thauks  to  God:  "It  is  truly  meet  and  just,  right  and  salutary, — 
that  we  should  always  and  in  all  places  give  thanks  to  God 
the  Lord." 

Four  reasons  are  cited,  which  here  clearly  manifest  the  impor- 
tance and  necessity  of  gratitude. 

a)  That  we  give  thanks,  is  meet  —  (dignum)  —  with  respect  to 
God  and  ourselves,  that  is,  the  practice  of  giving  thanks  acknowl- 
edges and  glorifies  the  dignity  of  God,  on  the  one  hand;  and,  on  the 
other,  it  argues  and  enhances,  at  the  same  time,  the  dignity  of  man. 
For,  inasmuch  as  when  we  return  thanks  to  God,  we  acknowledge 
Him  as  the  source  of  all  good,  we  glorify  His  majesty  and  fatherly 
love,  we  magnify  His  greatness  and  goodness,  that  is,  we  give  to  God 
what  His  dignity  demands  of  us.  —  This  manifestation  of  our  grati- 
tude also  contributes  to  our  moral  dignity,  revealing  the  beauty  and 
nobility  of  the  soul.  Gratitude  is  the  sign  of  a  noble  heart,  while 
ingratitude  is  the  mark  of  a  mean  soul.  Fervent  thanksgiving 
belongs  to  Christian  perfection.  The  more  perfect  and  devout,  the 
more  humble  and  pure  the  soul,  the  more  will  it  be  filled  with  tTie 
spirit  of  gratitude.  The  saints,  when  upon  earth,  never  wearied 
thanking  God,  and  unceasing  thanksgiving  is  their  blessed  occupa- 
tion in  eternity. 

Domino,  laudibjis  os  implet  rogatque  ut  ipse  omnipotens  Deus  Pater,  cui  deserviunt 
coelestes  potestates,  sua  gratia  illorum  vocibus  jubeat  humanas  associari  confessio- 
nes,  quam  deprecationem  mox  subsequitur  laus  ex  augelicis  et  humanis  cantibus 
confecta  (Raban.  Maur.  De  clericor.  institut.  1.  1,  c.  33).  —  Oratione  secreta  coni- 
pleta,  sacerdos  *'Ve7'e  dig7iuin^^  devota  meute  dulcique  voce  proferat  (Joann. 
Abrinc.   De  offic.  eccles.). 


55.   The  Preface.  559 

&)  To  thank  God  is  but  just  (justmn)y  that  is,  a  claim  and  a 
duty  of  justice  (in  a  wide  sense).  Gratitude  is  allied  with  justice: 
for  it  is  the  will  and  the  endeavor  to  return  and  repay,  as  far  as  pos- 
sible, the  benefits  received.  He  who  possesses  strict  justice,  will 
also  entertain  grateful  sentiments,  that  is,  he  wuU  strive  to  reward 
the  benefactor.  God  expressly  exacts  gratitude  from  us  as  a  tribute 
which  we  owe  to  Him ;  frequently  and  strongly  does  Holy  Writ  in- 
culcate this  duty  of  proving  ourselves  grateful  to  the  Lord  our  God. 
*'In  all  things  give  thanks;  for  this  is  the  will  of  God  in  Christ 
Jesus"  (i  Thess.  5,  18).  ^'Giving  thanks  always  for  all  things,  in 
the  name  of  our  Lord  Jesus  Christ  to  God  and  the  Father" 
(Eph.  5,  20). 

c)  To  thank  God  is  right  (aequum)^  that  is,  it  is  becoming  and 
proper  from  reasons  of  propriety.  After  considering  our  relations  to 
God,  gratitude  appears  in  the  highest  degree  an  act  of  equity,  which 
performs  more  than  what  is  required  according  to  strict  justice  and 
law.  Reflect  on  the  excessive  goodness  of  God  toward  you  and  the 
riches  of  His  mercy,  wherewith  He  daily  visits  you :  is  it  then 
requiring  too  much,  that  your  heart  should  be  inflamed  with  an 
ardent,  a  strong  and  grateful  love,  that  your  lips  should  overflow 
with  the  praises  of  the  Divine  goodness  which  accompanies  you  in 
all  your  ways  ?  What  is  more  proper  and  right  than  that,  by  a 
grateful  return  of  love  and  fervent  thanksgiving,  you  repay,  as  far  as 
you  are  able,  the  favors  you  receive  of  God,  who  has  no  need  of 
your  gifts? 

d)  To  thank  God,  finally,  is,  moreover,  salutary  {salutare)^ 
that  is,  promotes  the  temporal  and  eternal  welfare,  inasmuch  as  it 
enriches  the  soul  with  great  blessings  and  precious  graces.^  Grati- 
tude opens  to  us  the  treasures  of  the  divine  liberality.  Inasmuch  as 
we  sincerely  thank  God  for  benefits  received,  we  draw  down  new 
and  more  special  graces  upon  ourselves.  God  takes  complacency  in 
a  grateful  heart;  nothing  shall  be  wanting  to  it.  Hence  gratitude 
is  salutary,  profitable  and  rich  in  blessings;  while  ingratitude  is  a 
scorching  wind  that  dries  up  the  spring  of  divine  goodness,  the  dew 
of  heavenly  mercy  and  the  streams  of  grace.  *'The  gifts  of  grace 
cannot  abound  or  flow  in  us,  because  we  are  ungrateful  to  the  Giver; 
and  because  we  do  not  return  them  all  to  the  fountain-head.  For 
grace  will  ever  be  given  him  who  dutifully  returns  thanks.  Be  grate- 
ful then  for  the  least,  and  thou  shalt  be  worthy  to  receive  greater 
things''   (Imit.  of  Chr.  II,  10). 

To  cultivate  a  spirit  of  gratitude  toward  God  is,  therefore,  a 
practice  ^ 'truly  meet  and  just,  right  and  salutary":  but  how  far 
must  we  go  —  what  is  the  extent  of  this  thanksgiving?     This  is 

^  Optima  ratio  impetrandi  a  Deo  donum  perseverantiae  et  pertingendi  ad 
salutetn  et  beatitudinem,  est  jugis  gratiartun  actio.  Haec  enim  est  inchoatio  vitae 
coelestis,  haec  est  stimulus  ad  iter  hoc  in  coelum  usque  jugiter  prosequendum ; 
haec  est  tacita  invocatio  Dei,  quae  novam  et  continuam  ab  eo  gratiam.  elicit  et  pro- 
vocat  (Corn,  a  Lapide,  Comment,  in  Apocal.  7,  12). 


560  //.    Liturgical  and  Ascetical  Part. 

made  known  by  the  words,  that  we  "should  always  and  in  all  places'' 
{semper  et  tihique)  give  thanks.  There  is  no  time  or  place  in  which 
we  should  not  from  the  fulness  of  our  heart  say:  Deo  gratias!  — 
"Thanks  be  to  God!''  Even  in  the  hour  of  tribulation  and  in  the 
night  of  adversity,  even  when  on  the  couch  of  suffering  and  in  a 
home  of  direst  poverty,  gratitude  towards  God  should  never  be  silent 
on  our  lips  or  in  our  heart/  When  St.  Elizabeth  on  a  cold  winter's 
night  wandered  about  an  outcast  and  forsaken,  she  entered  a  Fran- 
ciscan church  and  had  the  Te  Demn  sung,  to  thank  the  Lord  for 
the  tribulations  wherewith  He  had  in  His  mercy  visited  her.  Hence 
do  you  also  repeat  with  the  Psalmist:  "I  will  praise  the  Lord  at  all 
times;  His  praise  shall  be  always  in  my  mouth"  (Ps.  33,  2). 

The  words  "O  holy  Lord,  Father  Almighty,  eternal  God''  refer 
to  the  first  Person  of  the  Deity:  they  express  the  majesty  and  glory 
of  the  Father,  and  should  likewise  incite  us  to  fervent  thanksgiving. 
But  are  we,  poor,  frail  creatures,  able  appropriately  and  adequately 
to  thank  the  holy,  the  almighty  and  the  eternal  God  ?  "Through 
Christ  our  Lord"  —  answers  the  Church.  Christ  is  our  mediator: 
through  Him  do  all  gifts  and  graces  descend  upon  us  "from  the 
Father  of  Lights"  — and  through  Him  must  our  gratitude  and  praise 
ascend  to  God.^  This  should  be  done  especially  during  the  celebra- 
tion of  Holy  Mass:  we  should  place  all  our  grateful  sentiments  and 
prayers  in  the  Eucharistic  Chalice,  by  means  of  which  we  can  present 
to  God  a  thanksgiving,  of  all  the  most  worthy  and  meritorious,  be- 
cause it  is  infinitely  perfect. 

The  Saviour  enthroned  at  the  right  hand  of  God  is  as  man  the 
Head  also  of  all  the  angelic  choirs.  They  constitute  a  part  of  the 
eternal  kingdom  of  God,  whose  glorious  King  is  Jesus  Christ.  The 
risen  Saviour  is  exalted  above  every  creature  and  placed  "above 
every  name  that  is  named  not  only  in  this  world,  but  also  in  the 
one  to  come,  —  and  He  hath  subjected  all  things  under  His  feet  and 
He  hath  made  Him  head  over  all  the  Church"  (Eph.  i,  21 — 22). 
To  Him  "the  angels  and  powers  and  virtues  are  made  subject" 
(i  Peter  3,  22). 

According  to  the  common  teaching  (founded  upon  Scripture  and 
tradition)  the  angels  are  divided  into  nine  distinct  choirs.^     Revela- 

1  Christiani  non  sumus  nisi  propter  futurum  saeculum  :  nemo  praesentia  bona 
speret,  nemo  sibi  promittat  felicitatem  mundi,  quia  christianus  est,  sed  utatur 
felicitate  praesenti,  ut  potest,  quomodo  potest,  quando  potest,  quantum  potest. 
Cum  adest,  consolationi  Dei  gratias  agat ;  cum  deest,  justitiae  Dei  gratias  agat : 
Ubique  sit  gratuSy  nunquam  ingratus:  et  Patri  consolanti  et  blandienti  gratus  sit; 
et  Patri  emendauti  et  flagellanti  et  disciplinam  danti  gratus  sit;  amat  euim  ille 
semper,  sive  blandiatur  sive  minetur  (S.  Aug.  Enarrat,  in  Ps.  91,  n.  1). 

2  Eodem  ordine  debet  gratiarum  actio  in  Deum  recurrere,  quo  gratiae  a  Deo 
in  nos  deveniunt,  quod  quidem  est  per  J e sum  Christum  (S.  Thom.  In  Epist.  ad 
Rom.  c.  1,  lect.  5). 

3  The  gradations  of  the  angelic  world  are  principally  based  on  natural  per- 
fections, but  especially  in  the  varied  gifts  of  grace  and  offices  of  the  angels.  That 
among  the  angels  generally  there  are  higher  and  lower  orders,  is  de  fide;  that  there 


55.   The  Preface,  561 

tion  gives  no  further  particulars  as  to  the  peculiar  nature  or  the 
special  offices  of  the  different  orders  of  angels.  We  can,  therefore, 
entertain  only  more  or  less  probable  opinions  or  conjectures  concern- 
ing theni.^  To  penetrate  more  deeply  into  the  wonderful  mysteries 
of  the  angelic  world  is  reserved  for  the  beatific  vision  in  heaven. 
Yet  already  here  below  —  how  beautiful  and  attractive  to  the  eye  of 
faith  is  that  grand,  brilliant,  angelic  world!  Like  shining  stars  the 
angels  surround  the  throne  of  the  Most  High;  they  bask  in  the  rays 
of  the  divine  glory  and  contemplate  the  abyss  of  the  divine  essence. 
Those  sublime  spirits  overflow  with  light,  love  and  happiness; 
jubilation,  praise  and  thanksgiving  ascend  unceasingly  from  their 
midst  up  to  the  throne  of  God.  The  Preface  reveals  to  us  but  a 
glimpse  of  that  jubilant  kingdom  of  the  angels,  for  it  further  on 
declares:  ^'through  whom  the  angels  praise  Thy  majesty.  .  ."  The 
blessed  spirits  also  present  their  homages  to  God  "through  Jesus 
Christ"  — their  Head  and  Mediator.^  By  angels^  are  not  here  to 
be  understood  all  the  angelic  spirits  in  general,  as  is  otherwise  fre- 
quently the  case  when  angels  are  mentioned,  but  those  angels  only 
who  belong  to  the  lowest  choir.  As  is  evident  from  what  follows, 
several  choirs  are  to  be  mentioned  by  name.  The  Dominations  in 
a  manner  annihilate  themselves  and  adore  the  majesty  of  the  Creator 
(adorant  Dominatlones)^  as  no  mortal  is  capable  of  doing.  The 
Powers,  those  mighty  spirits  of  heaven,  tremble  in  profound  humility 
and  reverential  awe  {tremuut  Potestates)  before  the  grandeur  of  the 
Divine  Majesty^:  "they  serve  the  Lord  in  fear  and  sing  to  Him  with 


are  but  nine  choirs  of  angels  —  no  more  and  no  less  —  is  not  so  certain,  still  it  is 
the  teaching  of  tradition.  Holy  Scripture  mentions  nine  choirs  of  angels,  and  since 
the  ninth  century'-  we  meet  with  the  enumeration  of  them  in  the  most  ancient  litur- 
gies and  in  the  Fathers.  According  to  St.  Gregory  the  Great  (Hom.  34  in  Evangel.) 
their  order  is:  1.  Angeli  (Angels);  2.  x\rchangeli  (Archangels);  3.  Virtutes  (Vir- 
tues); 4.  Potestates  (Powers);  5.  Principatus  (Principalities);  6.  Dominationes 
(Dominations);  7.  Throni  (Thrones);  8.  Cherubim  (Cherubim);  9.  Seraphim  (Sera- 
phim). The  two  lowest  and  the  three  highest  are  enumerated  in  the  same  order  by 
all,  while  the  four  middle  ones  are  differently  grouped  by  others.  In  the  Prefaces 
all  the  choirs  —  with  the  exception  of  the  Principatus  —  are  mentioned  by  name. 
In  the  Ordo  commendat.  animae  likewise  the  eight  choirs  are  mentioned,  in  which, 
however,  the  Virtutes  are  passed  over.     (Cf.  Petavius,  De  Angelis  1.  2,  c.  3 — 5). 

1  Quid  inter  se  distent.  .  .  dicant  qui  possunt,  si  tamen  possunt  probare,  quod 
dicunt;  ego  me  ista  ignorare  confiteor  (S.  Aug.  Enchirid.  c.  58;. 

2  Et  "ipsum  (Christum)  dedit  (Deus  Pater")  caput  supra  omnem  Ecclesiam", 
scilicet  tam  inilitantem,  quae  est  hominum  in  praesenti  viveutium,  quam  triuin- 
phantem,  quae  est  ex  hominibus  et  Angelis  in  patria  (S.  Thom.  In  Epist.  ad  Ephes. 
c.  1,  lect.  8). 

3  The  generic  name  Angeliis  {dyyeXos,  nuntius)  is  employed  in  other  Prefaces 
also  to  designate  the  lowest  choir. 

^    Tremor  autem  nihil  poenae,  sed  reverentiae  castique  timoris  plurimum  sig- 

nificat ;  constat  enim,  timorem  castum  et  reverentialem  haerere  in  coelitibus  et 

"permanere   in   saeculum  saeculi"  (Ps.   IS,  10)  et  ''treniere  Potestates'',  in  curia 

angelica  non  postremas,  dum  iu  luce  atque  oculis  divinae  majestatis  humillime 

35 


562  //.  Liturgical  and  Ascetical  Part. 

trembling.''  It  is  a  joyous,  blissful  reverence,  that  penetrates  these 
glorious  heavenly  spirits.^ 

Moreover  ''the  heavens  and  the  heavenly  virtues  and  the  blessed 
Seraphim  exultingly  celebrate  in  common"  the  majesty  of  God.  All 
the  choirs  of  the  angels  are  not  specially  mentioned,  but  they  are 
included  in  the  word  heaven  (eoeUy\  for  this  word  does  not  here 
denote  the  visible  heaven,  but  the  blessed  citizens  and  princes  of  the 
invisible  heaven  in  general.  Then  there  are  yet  two  choirs  of 
angels  expressly  mentioned:  the  Powers  (  Virtutes)  and  the  Seraphim 
{Seraplilm).  The  latter  constitute  the  highest  choir  of  the  angelic 
kingdom  and  are  emphatically  called  blessed,^  because  they  burn  and 
glow  with  an  incomparable  love  of  God. 

Thus  the  exceedingly  blessed  hosts  of  heavenly  spirits  are  etern- 
ally immersed  in  the  loving  and  praising  vision  of  the  glory  of  God; 
they  are  never  weary  of  celebrating  and  blessing  the  glory  of  their 
Creator.  Now,  in  the  sacred  hour  of  the  Sacrifice,  we  rise  and  as- 
cend in  spirit  above  the  lowliness  of  the  earthly  and  soar  to  the 
heights  of  the  heavenly  Jerusalem,  which  ''is  constructed  of  living 
stones,  which  towers  on  high  and  is  surrounded  as  a  bride  by  thous- 
ands and  tens  of  thousands  of  angels.''     But  how  dare  w^e  join  in 


stratae  et  abjectae  contremiscunt  et  pavent  ad  nutum  ejus  (Corder.  Comm.  in  libr. 
Job  c.  26,  V.  11).  —  Cum  igitur  in  coelestibus  tanta  sit  devotio  laudantium,  veue- 
ratio  adorantium,  tremor  admirantium,  consideret  haec  homo,  cui  dictum  est: 
Quid  superbit  terra  ?  (Flor.  Diac.  De  actioue  Missar.  u.  27).  —  Contemplare  majes- 
tatem  et  item  justitiam  Dei  altissimi,  quatenus  timorate  in  cunctis  te  habeas.  Si 
enim  columnae  coeli  pavent  in  conspectu  ejus  et  si  angelici  spiritus  cum  reverential! 
tremore  Deo  assistunt,  intendunt,  deserviunt,  cum  quanta  sollicitudine  atque  cus- 
todia  cordis,  timoreque  mentis  nos  pauperes  Deo  adstare  et  sacrificare  oportet  ? 
(Dion.  Carthus.  Expos.  Miss.  art.  4.) 

^  Divinam  majestatem  non  solum  Angel i,  Dominationes  et  Potestates  laudant, 
adorant,  tremunt,  sed  etiam  coeli  et  coelorum  Virtutes  et  Seraphim  concelebrant^ 
i.  e.  in  commune  celebrant,  concordi  devotione  et  commune  gaudio  laudant  (Flor. 
Diacon,  n.  28).  —  The  expression  coeli  is  often  used  to  designate  the  angelic  choir 
of  the  Thrones,  or  also  =  the  heavenly  abode,  in  which  case  by  virtutes  coelorum 
the  heavenly  spirits  in  general  are  understood  (hoc  nomine  omnes  coelestes  spiritus 
nonuuuquam  generaliter  appellari  solent  —  Flor.  Diac.  n.  30).  Here  five,  or  rather, 
six  choirs  of  angels  are  mentioned  ;  in  other  Prefaces  Angeli  et  Archangeli,  Throni 
et  Dominationes  —  or  Angeli  et  Archangeli,  Cherubim  quoque  ac  Seraphim  —  and 
once  (on  Whitsunday)  all  the  angels  are  comprised  in  the  words  supernae  Virtutes 
atque  angelicae  Potestates. 

2  In  the  majority  of  Prefaces  the  choirs  of  angels  not  expressly  mentioned  are 
designated  by  the  words  omnis  militia  coelestis  exercitus.  —  Instead  of  socia 
(=  allied)  exsultatione  (properly  =  exulting,  rejoicing)  concelebrant  (=  extol, 
glorify)  once  is  given  U7ia  voce  dicentes.  —  Omnes  ordines  majestatem  Dei  Patris 
per  Christum  juncta  exsultatione  aequaliter  concelebrant  (Raban.  Maur.  De  sacr. 
ord.  c.  19).  —  Concentus  in  coelo  angelicus  totus  est  unisonus,  totus  consonus,  quia 
projectus  est  inde  antiquus  ille  disturbator  coelestis  harnioniae  (Gerholi.  Reichersp. 
in  Ps.  25). 

^  They  are  called  beata  Seraphim,  because,  according  to  a  general  rule,  in- 
declinable substantives  are  regarded  as  neuter. 


55.   The  Preface,  563 

the  angels'  glorious  hymn  of  praise?  Our  adoration  being  so  very 
lowly,  contemptible  and  unworthy.  Penetrated  with  this  sentiment 
of  our  total  unworthiness,  we,  therefore,  implore  of  God  that  He 
would  suffer  us  to  join  our  feeble  voices  with  the  angelic  choirs  ^  — 
and  in  all  humility  we  praise  the  glory  of  the  triune  God  and  the 
glory  of  the  Redeemer  in  the  Sanctiis.'^ 
c)  The  End  of  the  Preface. 


Sanctus,  Sanctns,  Sanctus, 
Dominus  Deus  Sabaoth. 

Pleni  sunt  coeli  et  terra  gloria 
tua. 

Hosanna  in  excelsis. 

Benedictus  qui  venit  in  nomine 
Domini. 

Hosanna  in  excelsis. 


Holy,  holy,  holy,  Lord  God 
of  Hosts. 

Heaven  and  earth  are  full  of 
Thy  glory. 

Hosanna  in  the  highest. 

Blessed  is  He  that  cometh  in 
the  name  of  the  Lord. 

Hosanna  in  the  highest. 


This  exceedingly  sublime  hymn  of  praise^  is  made  up  of  words 
taken  from  Holy  Scripture,*  and  consists  of  two  parts.  The  first 
half  contains  the  glorification  of  the  Holy  Trinity  by  the  angels  of 
heaven;  the  second  half  consists  of  the  welcoming  of  the  Saviour  by 
the  mouth  of  the  faithful  on  earth. ^     With  regard  to  the  first  part, 


1  Haec  est  supplicatio  nostra,  ut  ipse  coelestis  Pater  per  Christum  Filium 
suum,  per  quern  nos  ei  gratias  de  omnibus  agimus,  dignetur  admittere  voces  nostras 
et  jungere  vocibus  ordinum  Angelorum  (Raban.  Maur.  1.  c). 

2  Humility,  which  accompanies  our  chant  of  praise  (stipplex  confessio).,  is  also 
manifested  in  the  corporeal  bearing,  that  is,  in  the  moderate  inclination  of  the  body 
when  reciting  the  Thrice  Holy.  Cf.  the  original  concluding  stanza  of  the  Saturday 
Vesper  Hymn  (of  St.  Ambrose),  in  which  we  read :  Te  nostra  suppiex  gloria 
(praising)  —  per  cuncta  laudet  saecula. 

3  The  Second  Council  of  Vaison  (529)  deemed  it  proper  to  renew  the  ordi- 
nance, that  this  hymn  must  be  sung  at  all  Masses.  Ut  in  o^nnibus  Missis  sive 
matutinis  sive  quadragesimalibus  vel  quae  in  defunctorum  commemorationibus 
fiunt,  semper  ^' Sanctus ,  Sanctus ,  Sanctus''^  eo  ordine,  quo  ad  Missas  publicas  dici 
debeat :  quia  tani  dulcis  et  desiderabilis  voXy  etianisi  diu  noctuque  posset  dici^ 
fastidiunt  non  potest  generare  (Can.  111). 

^  Audeo  dicere :  ut  bene  ab  homine  laudetur  Deus,  laudavit  se  ipse  Deus,  et 
quia  dignatus  est  laudare  se,  ideo  invenit  homo  quemadmodum  laudet  eum.  .  . 
Spiritu  suo  implevit  servos  suos,  ut  laudarent  eum,  et  quoniam  Spiritus  ejus  in 
servis  ejus  laudat  eum,  quid  aliud  quam  ipse  se  laudat  ?  (S.  Aug.  Enarr,  in 
Ps.  144,  n.  1.) 

^  Vox  angelormn  Trinitatis  et  unitatis  in  Deo  commendat  arcanum ;  vox 
hominuin  diviuitatis  et  humanitatis  in  Christo  personat  sacramentum  (Inno- 
cent. III.  1.  2,  c.  61).  —  Circa  consecrationem,  quae  supernaturali  virtute  agitur, 
excitatur  populus  ad  devotionemln  praefatione ;  uude  et  mouetur  sursum  habere 
corda  ad  Dominurn,  et  ideo,  finita  praefatione,  populus  devote  laudat  divinitatem 
Christi  cum  angelis  dicens :  Sanctus,  Saiictus,  Sanctus,  et  humanitatem  cum  pueris 
dicens:  Benedictus  qui  venit.  .  .  (S.  Thom.  3,  q.  83,  a.  4), 


564  //.  Liturgical  and  Ascetical  Part. 

this  magnifying  of  the  Lord  God  of  Hosts  is  termed  the  TJirice  Holy 
{Trisagiumy  or  Hymn  of  the  Seraphim^  or  of  the  Angels  (Hymniis 
seraphicus  vel  angelicusy-\  and  the  second  part  of  the  hymn  is 
designated  the  Victorious  or  Triumphal  Chant  (Hymniis  triumpha- 
liSy  iiTLviKLos).  The  Trisagium  is  fonnd  whole  or  in  part  in  all  the 
liturgies;  in  ancient  times  it  was  sung  also  by  the  congregation. ^ 

The  first  part  of  the  hymn,  with  some  slight  alterations,  is  taken 
from  the  grand  description  of  a  vision  of  the  Prophet  Isaias^:  "And 
the  Seraphim  cried  one  to  another,  and  said:  Holy,  holy,  holy,  the 
Lord  God  of  hosts,  all  the  earth  is  full  of  Thy  glory.  And  the  lintels 
of  the  doors  (of  the  Temple)  were  moved  at  the  voice  of  him  that 
cried,  and  the  house  was  filled  with  smoke  (that  is,  with  the  cloud 
of  the  glory  of  light)."  St.  John  the  Apostle  also  heard  the  celest- 
ial canticle:  "Holy,  holy,  holy.  Lord  God  Almighty"  (Apoc.  4,  8). 
As  is  evident  from  the  universal  doctrine  of  the  Fathers  and  from 
several  passages  of  Holy  Scripture  itself,  the  thrice  repeating  of  the 
word  "Holy"  is  intended,  not  merely  to  proclaim  emphatically  the 
holiness  of  God,  but  rather  to  indicate  the  threefold  personality  of 
God:  it  is  a  hymn  of  praise  to  the  adorable  Trinity.^     Since  in  God's 

1  Trisagium  (rpKrayiov)  is  also  the  name  given  to  the  enlarged  Biblical  Thrice 
Holy:  Sanctns  Dens,  sauctus /^9r//j,  sanctus  Ini^nortalis  ^  miserere  nobis  !  "Holy- 
God,  the  holy  Strong,  the  holy  Immortal,  have  mercy  on  us  !"  It  is  modeled  after 
the  psalm-verse  C41,  3)  Sitivit  anima  mea  ad  Deiiuiy  /ortein,  vivtim,  —  "My  soul 
has  thirsted  after  the  strong,  the  living  God"  (that  is,  the  Immortal),  and  it  is  only 
a  paraphrase  for  Holy  Father,  Holy  Son  and  Holy  Ghost.  This  Trisagium  is  re- 
cited in  the  ferial-prayers  of  Prime  and  is  sung  in  Latin  and  Greek  in  the  liturgy 
of  Good  Friday.     (Cf.  S.  Joann.  Damasc.  Epistola  de  Hymno  Trisagio.) 

2  The  designation  "Hymn  of  the  Cherubim"  (x^povjStKos)  also  occurs  ;  for  they 
and  all  the  other  angels  sing  the  Trisagion,  although  Isaias  mentions  only  the 
Seraphim.     (Cf.  the  Te  Deum.) 

2  In  the  Pontifical  the  ordinance  is  ascribed  to  Pope  Sixtus  I.  (119 — 128),  "that 
the  congregation  should,  when  the  priest  begins  the  Canon  (actionem)  of  the  Mass, 
sing  the  hymn  :  Holy,  Holy,  Holy  is  the  Lord  God  of  Sabaoth."  In  the  Mozarabic 
Liturgy  we  read,  that  the  Thrice  Holy  is  that  aeterna  laudatio,  quae  in  coelestibus 
sine  defectu  psallitur  ab  Angelis  et  hie  solemniter  decantatur  a  populis,  —  Ubi 
expedita  contestatione  ornnis  populus  ^'Saiicttis'"  in  Dei  laudem  proclamavit  (S. 
Gregor.  Turou.  De  mirac.  S.  Martini  1.  2,  c.  14).  —  With  the  people  naturally  sang 
also  the  choir,  and  in  many  places  the  priest  likewise,  who  in  the  Prankish  Capit- 
ularies of  the  eighth  and  ninth  centuries  was  often  forbidden  to  begin  the  Canon 
before  the  close  of  the  hymn,  for  example,  Te  igitur  non  inchoent  sacerdotes,  nisi 
post  angelicum  hymnuni  finituni.  —  Ut  Secreta  presbyteri  non  inchoent  antequam 
^'Sanctus'''  finiatur,  sed  cum  populo  ''Sanctus''  cautent.  (Cfr.  Martene,  De  antiq. 
Eccl.  ritibus  1.  1,  c,  4,  a.  1). 

■  ^  Is.  6,  3 :  Sanctus,  Sanctus,  Sanctus  Dominus  Deus  exercituum,  plena  est 
omnis  terra  gloria  ejus.  The  liturgical  text  is  an  address  to  God  ;  it  has  according 
to  the  ancient  biblical  translation  instead  of  exercituum  the  Hebrew  word  Sabaoth, 
which  has  been  retained  only  in  three  passages  in  our  Vulgate,  and  instead  of  the 
biblical  omnis  terra  it  gives  coeli  et  terra.  —  Ad  ipsum  Deum  dicitur  gratulando 
(Flor.  Diac.  n.  37). 

^  Doniine  Deus  dulcissime,  sanctitas  tua  ineffabilis  est:  de  qua  quodamniodo 
magis  quam  de  aliis  perfectionibus    gloriaris.      Seraphim   ut   te   collaudent,   tcr 


55.   The  Preface.  565 

sanctity  His  infinite  perfection,  beauty  and  glory  shine  forth  most 
resplendently,  He  is  in  the  language  of  revelation  and  of  the  Church 
very  often  praised  as  ''the  Holy  One".  The  divine  holiness  is  un- 
created, immense,  unchangeable  :  the  infinitely  pure,  luminous, 
spiritual  being  of  God  is  holiness  itself.  God  is  the  "only  Holy 
One",  and  from  God  the  supernal  splendor  of  holiness  is  reflected 
over  all  the  world  of  angels  and  of  men:  His  is  the  type  and  the 
source  of  all  created  holiness. 

In  the  holiness  of  the  triune  God  is  celebrated  His  interior  and 
eternal  glory,  which  of  itself  is  invisible  to  us.  This  uncreated  glory 
of  the  Lord  of  Hosts  is  unveiled  in  the  works  of  creation  and  redemp- 
tion; for  "heaven  and  earth"  {coeli  et  terra) ^  the  sum  of  all  creation, 
the  visible  and  the  invisible  world,  bear  witness  to  the  glory  of  God. 
"Heaven  and  earth"  are  full  of  "His  glory",  that  is,  of  proofs  of 
the  power  and  greatness,  of  the  goodness  and  mercy  of  God:  hence 
they  announce  and  proclaim  His  greatness.  His  unspeakably  great 
glory.  ^ 

To  the  praise  of  the  triune  God  follows  the  jubilant  salutation 
of  the  Redeemer,  who  will  soon  appear  mystically  on  the  altar  "in 
the  fulness  of  mercy."  2  The  hymn  concludes  with  the  triumphal 
chant  with  which  the  Saviour  was  welcomed  by  the  multitudes  as 
Prince  of  Peace  and  Conqueror  of  Death  at  His  solenin  entrance  into 
Jerusalem,  and  with  which  He  is  now  again  saluted  at  His  coming 
on  the  altar:  "Hosanna  in  the  highest!  Blessed  is  He  that  cometh 
in  the  name  of  the  Lord!  Hosanna  in  the  hiorhest!"  The  original 
verse  of  the  Psalm,  from  which  this  acclamation  is  taken,  is  some- 
what different:  "O  Lord  save  me!  O  Lord,  give  me  success!  — 
Blessed  is  He  that  cometh  in  the  name  of  the  Lord!"  ^     The  first 

sanctum  vocant,  non  tantum  ut  personarum  Trinitatein  indicent,  sed  ut  te  omnino 
sanctum  et  pelagus  sanctitatis  insinuent  (Alvar.  de  Paz,  De  studio  orationis  1.  3, 
p.  3,  dec.  6,  contempl.  53 j. 

1  Tria  laudant:  personarum  trinitatem,  unitatis  majestatem  et  provisionis 
liberalitatem  (quia  usque  ad  ultimas  creaturas,  quae  per  terram  intelliguntur,  ex- 
tendit  diffusionem  suae  bonitatis)(S.  Thorn.  In  Is.  c.  6,  n.  1).  —  Non  perperam  hunc 
locum  intelliget,  qui  per  coelos  spiritus  angelicas  et  per  terram  homines  hie  ac- 
ceperit .  .  .  nam  et  coelestes  spiritus  et  homines  Dei  gloria  implentur :  illi  quidem 
praesenti  glorificatione,  hi  vero  in  spe  et  praevia  dispositione  (Clichtov.  1,  3). 

2  Since  the  first  Hosa7ina  in  excelsis  is,  like  the  thrice  "Holy",  said  with  a 
moderate  bow  of  the  body,  and  is  sung  with  it  by  the  choir  already  befo7'e  the  Con- 
secration, and  not  after  it  with  the  Benedictns,  some  wish  to  refer  it  as  an  acclama- 
tion of  homage  and  glorification  to  the  triune  God  in  the  highest  heavens.  At  the 
words  Benedidus  qui  venit  the  celebrant  stands  erect,  —  not  merely  because  he 
exults  in  going  to  meet  the  Redeemer  about  to  descend  on  the  altar  at  the  consecra- 
tion, but  also  that  he  may  make  the  prescribed  sign  of  the  cross  more  conveniently. 
The  wording  of  other  liturgies,  moreover,  undeniably  excludes  the  aforesaid  ref- 
erence of  the  first  Hosafina  to  the  Blessed  Trinity.  Osauna  Filio  David,  osanna 
in  excelsis :  benedictus  qui  venit  in  nomine  Domini,  osanna  in  excelsis  (Liturg. 
Mozarab.). 

^  O  Domine,  salvum  me  fac  !  O  Domiue,  bene  prosperare !  Benedictus  qui 
venit  in  nomine  Domini !  (Ps.  117,  25 — 26.)     In  the  Hebrew  me  is  wanting,  and 


566  II.  Liturgical  and  Ascetical  Part. 

verse,  which  expresses  the  petition  for  salvation  and  success,  was 
sung  by  the  congregation  at  the  procession  on  the  Feast  of  Taber- 
nacles; the  other  verse,  which  took  up  and  continued  the  salutation 
or  blessing  of  those  who  were  entering  the  Temple,  was  said  by  the 
priests'  choir.  These  words,  however,  are  prophetically-Messianic: 
for  according  to  their  highest  purpose  and  nieaniug,  they  refer  to 
Jesus  Christ,  who  was  announced  by  the  prophets  as  "the  One  that 
was  to  come"  ^  and  who  came  in  the  fulness  of  time  "in  the  name  of 
the  Lord,'*'  that  is,  sent  by  the  Heavenly  Father  to  redeem  the 
world.  —  The  petition  and  the  salutation  found  their  application  in 
the  Messiah  in  the  mouth  of  "the  people  who,  enlightened  from 
above,"  exultingly  in  a  loud  voice  saluted  the  Saviour  entering 
Jerusalem  as  "King  of  Israel",  with  the  words:  "Hosanna  to  the 
Son  of  David!  Blessed  is  He  that  cometh  in  the  name  of  the  Lord!^ 
Hosanna  in  the  highest!"^  In  this  text  of  the  New  Testament, 
"Hosanna"  is,  according  to  its  original  signification,  at  one  time, 
understood  as  a  cry  of  supplication  (  =  Help  and  blessing  to  the  Son 
of  David),  and  again  as  an  acclamation  of  reverence  and  of  exulta- 
tion (=  hail  to  Him).*  In  comparing  the  passage  of  the  Psalm 
with  the  Gospel  text,  we  find  a  difference  in  the  wording,  as  well  as 
a  partly  different  meaning,  which  results  from  the  application  and 
reference  of  the  biblical  text  in  the  Gospel. 

The  liturgical  text  which  departs  somewhat  from  the  biblical: 
"Hosanna  in  the  highest!  Blessed  is  He  that  cometh  in  the  name 
of  the  Lord!  Hosanna  in  the  highest!"  is  not  taken  directly  from 
the  Psalm,  but  from  the  Gospel:  hence  it  follows  that  it  refers  to  the 
Saviour  and  to  His  coming  on  the  altar. ^    How  profoundly  significant 

salvuin  fac  there  is  Hoschianna,  whence  the  Greek  expression  waawd  and  the 
Latin  Hosanna  originated  =  to  help  {(tCjo-ov  b-fj,  salva  obsecro).  The  designation 
in  nomine  Domini  can  be  referred  b}-  the  Psalmist  to  qui  venit  or  to  benedictus, 
but  in  the  evangelical  and  liturgical  text  it  must  be  combined  with  qui  venit ;  for 
here  it  forms  the  clearer  explanation  and  necessary  supplement  to  the  coming, 
upon  which  rests  the  emphasis.  The  Messiah  is  glorified  as  the  ambassador  of  God. 
(Cf.  Joan.  5,  43.) 

^  Cf.  the  question  of  the  disciples  of  John  to  Christ:  Tu  es  qui  venturus  es,  an 
alium  exspectamus  ?  (Matth.  11,3.)  Veniens  venturus,  exspectatus,  6  ipx^/J-^vos 
were  well  known  designations  of  the  Messias. 

2  Jesus  Christ,  who  by  the  commission,  as  well  as  for  the  glorification,  of  God 
came  into  the  world,  is  in  the  fullest  sense  benedictus  (blessed),  because  He  is  the 
source  of  all  blessing  and  salvation  for  us  and,  therefore,  infinitel}'  worthy  of  all 
praise  and  glory.  Cf.  Ps.  3,  9:  Domini  est  salus  —  et  super  populum  tuum  bene- 
dictio  tua. 

3  Hosanna  filio  David!  Benedictus  qui  venit  in  nomine  Domini!  Hosanna 
in  altissimis!  (Matth.  21,  9.)  —  Hoc  canticum  consona  voce  resonabant,  utique  ex 
instructione  et  raotione  Spiritus  sancti  (Dion.  Carthus.  in  1.  c). 

*  Expressing  more  than  the  Vivat  (May  he  live)  the  Hosan7ta  corresponds 
to  the  Italian  Evviva.  Cf.,  v.  g.  :  Evviva  Maria  e  clii  la  cre6;  ewiva  la  croce  e 
chi  resalt6. 

'^  The  liturgical  text  in  the  Apostolic  Constitutions  excludes  every  other  signi- 
fication :  "Hosanna  to  the  Son  of  David  ;  blessed  be  He  that  cometh  in  the  name  of 


55.   The  Preface,  567 

is  this  formula  of  worship,  this  grateful  and  joyful  praise  of  the 
Saviour  inserted  here,  at  this  part  of  the  Mass,  when  He  is  on  the 
point  of  re-appearing  in  our  midst  as  a  Victim,  as  formerly  He 
entered  into  Jerusalem  to  accomplish^on  the  Cross  the  bloody  Sacri- 
fice!^ What  is  at  this  moment  more  natural  for  us  than  exultingly 
to  cry  out:  Highly  praised  be  Christ,  who,  in  obedience  to  the  will 
of  His  heavenly  Father,  mystically  descends  upon  the  altar,  daily  to 
sacrifice  Himself  anew  for  the  salvation  of  the  whole  world!  —  This 
grateful  praise  is  introduced  and  concluded  by  the  acclamation  of 
Hosanna.  What  does  the  foreign  Hebrew  word  Hosanna  here  sig- 
nify? In  the  language  of  the  Church  its  original  meaning  (^help, 
save,  redeem)  was  soon  lost  and  is  no  longer  clearly  felt:  for  Hosanna 
is  a  joyous,  jubilant  acclamation  =  Hail,  glory,  praise  be  to  Him!  ^ — 
This  explanation  could  be  illustrated  and  confirmed  in  various  ways 
by  the  grand  liturgy  of  Palm  Sunday:  some  passages  at  least  may 
be  quoted.  ^'When  the  people  heard  that  Jesus  was  coming  to  Jeru- 
salem, the  multitude  took  branches  of  palms  and  went  out  to  meet 
Him,  crying  aloud:  This  is  He  that  is  to  come  for  the  salvation  of 
the  people.  He  is  our  salvation  and  the  redemption  of  Israel.  How 
great  is  He  whom  thrones  and  powers  go  forth  to  welcome!  Hail, 
King,  Creator  of  the  world,  who  comest  to  redeem  us!"  —  "The 
multitude  go  out  to  meet  the  Redeemer  with  flowers  and  palms,  and 
as  to  a  conqueror  entering  on  his  triumph,  they  render  worthy  homage 
to  Him.  With  their  mouth  the  nations  praise  the  Son  of  God,  and 
through  the  clouds  of  heaven  voices  resound  to  the  praise  of  Christ: 
Hosanna  in  the  highest!''  —  "Like  the  angels  and  the  children  will 
we  also  sing  to  the  Conqueror  of  Death:  Hosanna  in  the  highest!" — 
"Praise,  honor  and  glory  be  to  Thee,  our  King,  Christ  and  Re- 
deemer, unto  whom  the  sweet  and  charming  company  of  children 
poured  forth  their  Hosanna,  their  devout  hymn  of  praise  (cui  puerile 
decus  prompsit  Hosanna  pinm)\  Thou  art  the  King  of  Israel,  Thou 
art  the  glorious  Son  of  David!    All  praise  be  to  Thee,  O  King,  Thou 

the  Lord  ;  God  the  Lord,  He  hath  appeared  to  us.  Hosanna  in  the  highest !"  (1.  8, 
c.  13.)  —  That  the  words  Benedictus  qui  venit  cannot  be  understood  as  a  blessing 
for  those  who  assist  at  Holy  Mass,  but  are  to  be  referred  to  the  Eucharistic  advent 
of  the  Saviour,  is  also  evident  from  their  rubrical  destination,  that  they  are  to  be 
sung  by  the  choir  only  after  the  Consecration  and  Elevation  (cf.  Cerem.  Episc. 
1.  2,  c.  8,  n.  70—71). 

1  Ex  Scriptura  prophetica  et  evangelica  completur  plena  laudatio,  cum  post 
laudem  et  gloriam  sanctae  Trinitatis  adjungitur  etiam  gratiarum  actio  de  adventu 
Salvatoris,  qui  unus  in  ipsa  et  ex  ipsa  Trinitate  pro  salute  nostra  homo  factus  in 
mundum  venit  eteandem  salutem  moriendo  et  resurgendo  perfecit.  .  .  unde  rite  illi 
gratias  agentes  dicimus  "Hosanna",  i.  e.  salus  in  excelsis  (Florus.  Diacon.  n.  41). 

2  In  the  Votive  Mass  de  Passione  Domini  the  Church  cries  out  to  the  Saviour : 
Tibi  gloria,  hosanna :  tibi  triumphus  et  victoria :  tibi  summae  laudis  et  honoris 
corona.  Alleluja.  As  vox  laetantis  (the  expression  of  animated,  exultant  senti- 
ment) Hosanna  was  not  translated  into  either  Greek  or  Latin  (cfr.  S.  Aug.  De 
doctr.  Christ.  1.  2,  c.  11,  n.  16).  In  the  Middle  Age  even  the  verb  hosannare  =  to 
praise  was  used. 


^^^  II'  Liturgical  and  Ascetical  Part. 

that  cometli  in  the  name  of  the  lyord!  The  multitude  on  high  exalt 
Thee,  the  whole  heavenly  host,  mortal  man  and  all  created  things 
join  in  praising  Thee.  The  Hebrew  people  goes  forth  to  meet  Thee 
with  palms:  behold  we  also  appear  before  Thee  with  petitions,  with 
our  desires  and  with  hymns  of  praise.  For  Thy  passion  they  brought 
Thee  sacrifices  of  praise:  behold  we  sing  to  Thee  our  canticle  for  Thy 
victorious  dominion.  These  gave  Thee  pleasure:  may  our  devotions 
also  be  agreeable  to  Thee,  O  good  and  gentle  King,  to  whom  good 
works  are  always  well-pleasing.'' 

The  Trisagium  is  not  sung  by  the  priest  (as  is  the  Preface),  but 
recited  in  a  half  audible  voice  (voce  mediocri) .^  When  he  joins  in 
the  hymn  of  praise  of  the  angelic  hosts,  to  glorify  the  Most  Holy 
Trinity,  he  lowers  his  voice  and  with  joined  hands  bows  with  humble 
reverence,  in  sentiments  of  unworthiness,  to  take  up  the  heavenly 
hymn  on  his  mortal  lips.  —  At  the  joyful  praise  of  the  speedily 
approaching  Saviour,  hailed  in  advance,  he  again  stands  erect  and 
signs  himself  with  the  holy  Cross,  not  perhaps  merely  to  conclude 
the  hymn  in  due  form,^  but  also  to  indicate  that  Christ  came  as  a 
victorious  Conqueror  and  Prince  of  Peace  to  establish  His  kingdom 
by  means  of  the  Cross,  and  that  He  now  comes  down  on  the  altar  to 
renew  mystically  the  Sacrifice  of  the  Cross. 

The  wonderful  hymn  of  the  Preface  is  grand  and  its  sublimity 
beggars  description.  As  *'all  the  angels,  the  heavens  and  all  the 
powers,  the  cherubim  and  seraphim  incessantly  cry  out  to  God:  Holy, 
holy,  holy,  is  the  I^ord  God  of  Hosts.  Heaven  and  earth  are  full  of 
Thy  glory":  in  the  same  manner  *'does  the  Church  throughout  the 
earth  acknowledge  and  praise  Him  —  the  Father  of  boundless  majes- 
ty. His  adorable,  true  and  only-begotten  Son,  as  well  as  the  Holy 
Ghost  the  Comforter."  —  *'0  marvellous  gifts  of  Christ!"  (exclaims 
St.  Chrysostom)  ^'on  high  the  angelic  choirs  sing  glory  to  the  Lord; 
on  earth,  after  their  example,  men  sing  in  church  the  same  canticle 
in  choirs.  In  heaven  the  Seraphim  sing  aloud  their  Thrice  Hoh/; 
on  earth  the  same  canticle  resounds  from  the  mouth  of  the  assembled 
congregation.^    Thus  heaven  and  earth  unite  in  a  festive  celebration; 


1  In  Rome  at  an  early  period  this  hymn  was  no  longer  sung  by  the  people,  but 
by  subdeacons  (Ordo  Rom.  I,  n.  16 ;  II,  n.  10),  and  later  on  (as  is  still  the  case)  it 
was  sung  by  the  choir  (Ord.  Rom.  XI,  n.  20  basilicarii).  During  it  all  were  inclinati. 
Qui  dum  expleverint,  surgit  Pontifex  solus  et  intrat  in  Canonem  (Ibid.  1,  n.  16). 

2  The  liturgists  of  the  Middle  Age  often  mention  the  rule  of  accompanying  the 
recitation  of  the  evangelical  words  with  the  sign  of  the  Cross.  In  omnibus  verbis 
evangelicis  signuin  crucis  fieri  oportet  (Releth.  c.  40).  Hence  Sicardus  remarks 
in  reference  to  the  concluding  words  of  the  Sanctus  :  Hoc  sumptum  est  de  Evan- 
gelio,  unde  cum  cantatur,  nobis  signaculuni  crucis  imprimimus  (1.  3,  c.  6). 

3  The  same  holy  Doctor  of  the  Church  says  in  a  eulogy  of  the  Martyrs  :  "Be- 
cause the  martyrs  showed  the  utmost  love  for  the  Lord,  He  amicably  extends  His 
hand  to  them,  now  they  should  rejoice  at  the  heavenly  glory,  and  join  the  choirs  of 
angels  and  unite  in  their  mysterious  hymns  Tlsa.  6,  3).  Among  these  choirs,  they 
were  counted  already  during  their  earthly  life,  as  often  as  they  participated  in  the 


55.   The  Preface,  569 

it  is  a  hymnal  celebration  of  thanksgiving,  of  praise;  it  is  a  choir  of 
common  joy,  which  the  unspeakable  goodness  of  the  Lord,  in  His 
great  condescension  to  us,  organized  and  which  the  Holy  Ghost  as- 
sembled; on  its  harmony  the  Heavenly  Father  dwells  with  compla- 
cency. Its  melody  is  borrowed  from  heaven,  being  led  by  the  hand 
of  the  Most  Holy  Trinity,  to  the  end  that  those  sweet  and  blessed 
notes,  those  chants  of  the  angels,  those  canticles  of  praise  may  never 
cease  to  resound. '' 

2.     The  Proper  Prefaces  (PraefaUones  Propriae,) 

In  addition  to  the  ordinary  Preface,  the  Roman  Missal  contains 
ten  others  which  have  a  specific  festal  character,  since  sundry  mys- 
teries of  the  ecclesiastical  year  are  therein  prominently  set  forth  as 
special  motives  of  praise  and  thanksgiving. 

In  the  liturgy  of  the  Church  is  conspicuously  set  forth  the  love 
of  gratitude  toward  God;  the  sentiment  of  fervent  thanksgiving  for 
the  salvation  given  us  by  Christ,  for  the  grace  of  faith,  for  the  glory 
of  the  redemption,  for  the  blessed  hope  of  heaven,  day  after  day 
finds  its  touching  expression,  as  beautiful  as  it  is  joyful,  in  the 
Preface  of  Holy  Mass.  But  when  on  the  great  feasts  of  the  ecclesi- 
astical year,  the  mysteries  of  sacred  history,  the  great  deeds  and 
benefits  of  divine  love  seem  to  reveal  themselves  more  livelily  and 
brightly  to  the  soul  and  to  move  the  heart  in  the  fulness  of  their 
beauty  and  glory,  —  then  it  is  that  the  hymn  of  thanksgiving  and 
praise  rises  to  the  greatest  heights  of  enthusiasm  and  jubilation. 

a)  Praefatio  in  Nat'ivitate  Domini.^ 
.  .  .  aeterne  Deus.  Quia  per 
incarnati  Verbi  mysterium  nova 
mentis  nostrae  oculis  lux  tuae 
claritatis  infulsit^:  ut  dum  visi- 
biliter   Deum   cognoscimus,    per 


.  .  .  eternal  God.  Since  by 
the  mystery  of  the  Word  made 
flesh  a  new  ray  of  Thy  glory  has 
appeared  to  the  eyes  of  our  souls; 
that  while  we  know  God  visibly, 


Holy  Mysteries,  in  that  they,  with  the  Cherubim,  sang  to  the  praise  of  the  Lord  the 
Thrice  Holy  —  you,  who  belong  to  the  consecrated,  know  the  reason  of  this ;  so 
much  the  less  should  it  surprise  you,  now  that  they  have  found  their  companions 
in  heaven,  that  with  greater  confidence  they  take  part  in  this  hymn  of  praise." 

1  By  a  special  exemption  from  the  general  rule,  during  the  Octave  of  Christ- 
mas this  Preface  is  to  be  taken  also  in  such  Masses  as  have  a  Praefatio  propria  (for 
example,  on  the  feast  of  the  holy  Apostle  John,  but  not  on  his  octave  day,  and  in 
eventual  Votive  Masses).  Candlemas-Day  (Purificatio  B.  M.  V.)  has  the  Christmas 
Preface,  inasmuch  as  this  day  in  the  West  is  also  a  feast  of  the  Lord  —  in  the  Greek 
rite  even  prominently  so  (hence  the  name  viravr-q,  vTrairavr-q,  occursus,  obviatio  — 
quia  venerabiles  personae  Simeon  et  Anna  eo  die  obviaverunt  Domino,  dum  prae- 
sentaretur  in  templo  [Microl.  c.  48]  ).  The  feast  of  Corpus  Christi,  as  well  as  the 
feast  of  the  Holy  Name  of  Jesus  and  the  Transfiguration  have,  therefore,  also  the 
Christmas  Preface. 

2  Homo  per  peccatum  interius  lumen  obfuscatum  habebat  et  conversus  fuerat 
ad  sensibilia  et  ilia  amabat ;  ideo  Deus  invisibilis  factus  est  visibilis  secundum 
carnem,  ut  per  visibilia  reduceret  ad  invisibilia  cognoscenda  et  amanda  (S.  Bonav. 
in,  dist.  1,  a.  2,  q.  2  ad  3). 


570  II.    Liturgical  and  Ascetical  Part, 


hunc  invisibilium  amorem  rapia- 
mur.^  Et  ideo  cum  Angelis  et 
Archangelis,  cum  Thronis  et 
Dominationibus,  cumque  omni 
militia  coelestis  exercitus,  hym- 
num'^  gloriae  tuae  canimus,  sine 
fine  dicentes:  Sanctus  .  .  . 


we  may  be  drawn  after  Him  to 
the  love  of  things  invisible.  And, 
therefore,  with  the  angels  and 
archangels,  with  the  thrones  and 
dominations  and  with  all  the 
heavenly  host  we  sing  a  hymn  to 
Thy  glory,  saying  without  ceas- 
ing: Holy  .  .  . 

Holy  Christmastide  knows  no  shadow  of  darkness  nor  gloom,  it 
beams  with  light  and  joy;  the  Sun  of  Salvation  has  arisen  to  the 
people  that  walked  in  darkness  and  to  them  that  dwelt  in  the  regions 
of  the  shadow  of  death  (Is.  9,  2).  From  the  beginning  the  Eternal 
Word  was  the  light  of  the  world;  but  when  He  assumed  human 
nature  and  lived  as  man  in  our  midst,  then  to  the  eyes  of  faith  the 
splendor  of  divine  light  was  reflected  in  quite  a  new  and  wonderful 
manner.  Christ  is  the  image  of  the  brightness  and  glory  of  the 
Father;  in  Him  the  fulness  of  the  divinity  dwells  corporally.  By 
becoming  incarnate  God  lowered  Himself  to  our  weakness.  In  med- 
itating upon  the  mysteries  of  the  life,  passion  and  glorified  state  of 
Christ,  we  learn  to  know  and  to  love  God.  The  Incarnation  is  a 
furnace  all  aglow  with  heavenly  love:  and  in  it  our  heart  should  be 
inflamed  and  irresistibly  drawn  to  the  love  of  invisible  and  imperish- 
able goods.  The  words  "saying  without  ceasing"  ^  —  signify  that 
we  should  without  intermission  sing  the  Thrice  Holy:  but  since 
this  is  impossible  on  earth,  we  thereby  secretly  beg  admission  to 
heaven,  where  it  will  be  granted  to  us  to  praise  and  to  magnify  God 
with  the  angelic  choirs  without  interruption  throughout  eternity. 

1  Cum  amicitia  in  quadam  aequalitate  consistat,  ea  quae  multum  inaequalia 
sunt,  in  amicitia  copulari  non  posse  videntur.  Ad  hoc  igitur,  quod  familiarior 
amicitia  esset  inter  hominem  et  Deum,  expediens  fuit  homini,  quod  Deus  fieret 
homo,  quia  etiam  naturaliter  homo  homini  amicus  est,  utsic,  dum  visibiliter  Deum 
cognoscimus,  in  invisibilium  amorem  rapiamur  (S.  Thom.  c.  gent.  1.  4,  c.  54). 

2  Already  WalafridStrabo  distinguishes  metrical  and  rhythmic  hymns  on  the 
one  hand  (real  hymns),  and,  on  the  other,  hymns  in  a  general  (improper)  sense  — 
among  the  latter  he  reckons  the  Preface  with  the  Trisagion.  Notandum  ymnos 
dici  non  tantum  qui  metris  vel  rithmis  decurrunt .  .  .  verum  etiam  ceteras  lauda- 
tiones,  quae  verbis  convenientibus  et  sonis  dulcibus  proferuntur,  .  .  Et  quamvis  in 
quibusdam  ecclesiis  ymni  metrici  non  cantentur,  tamen  in  ovanihus  generates  ynt7ii, 
i.  e.  laudes  dicuntur  (De  exord.  et  increm.  c.  26). 

3  Sine  fine  =  sine  cessatione,  sine  requie,  sine  intermissione,  per  quod  signifi- 
catur  jugis  et  assidua  illius  excellentissimi  hymni  ^'Sanctus,  sanctus^  sanctus .  .  ." 
a  nobis  decantatio  facienda.  Quod  cum  in  hac  mortali  vita  perfecte  a  nobis  expleri 
non  possit,  hoc  verbo  tacite  et  per  subinsinuationem  quandam  expetitur  aeternae 
beatitudinis  consortium  nobis  demum  concedi,  in  qua  angelicis  conjuncti  choris 
sacra  laudatione  possimus  hunc  hymnum  sine  fine  ac  perpetuo  decantare,  quemad- 
modum  et  ipsae  supernae  virtutes  atque  angelicae  potestates  hymnum  hunc  gloriae 
Domini  sine  fine  concinunt  secundum  illud  verbum  (ps.  83):  "Beati  qui  habitant  in 
domo  tua,  Domine :  in  saecula  saeculorum  laudabunt  te"  (Clichtov.  Elucid. 
eccles.  1.  3,  u.  3). 


55.   The  Preface,  571 


b)  In  Epipliania  Domini. 
.  .  .  aeterne  Deus.  Quia,  cum 
XJnigenitus  tuus  in  substantia 
nostrae  mortalitatis  apparuit, 
nova  nos  immortalitatis  suae  luce 
reparavit.^  .  . 


.  .  .  eternal  God.  Because 
when  Thy  only-begotten  Son 
appeared  in  the  substance  of  our 
mortal  flesh,  He  restored  us  by 
the  new  light  of  His  immortality. 


The  only-begotten  Son  of  God  "was  seen  upon  earth,  and  con- 
versed with  men"  (Bar.  3,  38).  The  glory  that  He  shared  with  the 
Father  before  the  world  was  created,  He  concealed  under  the  veil  of 
His  most  pure  and  most  perfect,  yet  passible  and  mortal  humanity. 
As  the  sun  hides  itself  behind  clouds,  thus  did  He  veil  the  bright 
glorv^  of  God  under  the  mean  form  of  a  slave,  in  order  that,  by  His 
humiliation.  He  might  raise  us  to  the  dignity  of  the  children  of  God, 
and  in  the  end  clothe  us  with  the  radiant  garment  of  glory. 

c)  In  Quadragesima. 


,  .  .  aeterne  Deus.  Qui  cor- 
porali  jejunio  vitia  comprimis, 
mentem  elevas,  virtutem  largiris 
et  praemia:  per  Christum  Do- 
minum  nostrum.  .  . 


.  .  .  eternal  God,  who  by  bodily 
fasting  dost  repress  vice,  elevate 
the  mind  and  bestow  virtue  and 
rewards :  through  Christ  our 
Lord.  .  . 


This  Preface  briefly  and  pithily,  as  well  as  beautifully  and 
appropriately,  expresses  the  salutary  effects  and  spiritual  blessings 
of  a  Lent  dedicated  to  God.  Religious  fasting  is  an  act  of  earnest 
penance  and  atonement;  hence  it  ser\'es  principally  to  mortify  and 
to  crucify  the  unruly  flesh  with  its  lusts  and  desires,  by  which  means 
* 'vices"  are  extirpated.  The  more  sensuality  and  concupiscence  are 
curbed  and  weakened,  the  more  freely,  easily  and  nimbly  does  the 
spirit  and  mind  "elevate"  itself  into  the  higher,  purer  and  brighter 
atmosphere  of  the  life  of  grace.  The  mortification  and  the  curbing 
of  sensuality,  as  well  as  the  freedom  of  spirit  and  the  elevation  of 
the  heart  to  what  is  heavenly  and  eternal,  is  the  source  of  all 
"virtues".  And,  finally,  who  can  doubt  but  what  the  chastising  of 
the  flesh,  the  elevation  of  the  soul  to  God  and  the  acquisition  of  vir- 
tues will  procure  us  glorious  "rewards"?'"^  —  For  he  that  soweth  in 


1  Filius  Dei  benignitate  sua  de  nostra  accepit,  ut  de  sua  nobis  conferret. 
Accepit  enim  vere  nostrae  mortalitatis  substantiam  et  in  ilia  hodierna  die  Magis 
Stella  duce  quasi  primitiis  electionis  gentium  apparuit  ac  demonstratus  est.  Suae 
vero  immortalitatis  participationem  et  consortium  nobis  tradidit,  cum  nos  per 
novam  divinitatis  suae  lucem  nube  fulgida  carnis  adumbratum  in  pristinam  digni- 
tatem reparavit  (Clichtov.  1.  c.  1.  3,  n.  5).  —  The  present  text  originated  from  the 
more  ancient  readings  :  in  novam  nos  immortalitatis  suae  lucem  reparavit  —  and 
in  nova  nos  immortalitatis  suae  luce  reparavit. 

2  Conjungitur  consequio  quodam  ipse  jejunio  puritas  et  munditia  vitae,  sancti- 
monia  et  castitas,  quae  ceteras  protinus  virtutes  omnes  sibi  comites  adsciscit,  quibus 
adornata  anima  coelestem  demum  requiem  assequitur  (Clichtov.  1.  c.  n.  7). 


572  II.  Liturgical  and  Ascetical  Part. 

tlie  flesh,  of  the  flesh  also  shall  reap  corruption;  but  he  that  soweth 
in  the  spirit,  of  the  spirit  shall  reap  life  everlasting  (Gal.  6,  8).^ 

d)  In  Missis  de  Passione  et  de  S.   Cruce. 


.  .  .  aeterne  Deus.  Qui  salu- 
tem  humani  generis  in  ligno 
Crucis  constituisti:  ut,  unde  mors 
oriebatur,  inde  vita  resurgeret: 
et  qui  in  ligno  vincebat,  in  ligno 
quoque  vinceretur'^:  per  Christum 
Dominum  nostrum.  .  . 


.  .  .  eternal  God.  Who  hast 
ordained  that  the  salvation  of 
mankind  be  wrought  on  the  wood 
of  the  Cross:  that  from  whence 
death  came,  thence  life  might 
arise,  and  that  He  who  overcame 
by  the  tree,  might  also  by  the 
tree  be  overcome.  Through 
Christ  our  Lord.  .  . 
Here  the  Church  praises  the  wonderful  decree  of  divine  wisdom 
in  the  redemption  of  the  world.  At  the  tree  of  knowledge  Satan 
deceived  and  conquered  our  first  parents,  thereby  bringing  death 
into  the  world;  God  now  chose  the  wood  of  the  Cross  as  the  altar 
of  the  great  atoning  Sacrifice,  by  which  the  * 'prince  of  this  world 
was  cast  out  and  his  works  destroyed,'*  and  from  which  issued  for 
mankind  the  life  of  grace  and  glory. ^  Already  in  Paradise  "the 
Creator  marked  out  the  wood,  that  it  might  expiate  the  guilt  of  the 
wood.  The  economy  of  our  salvation  so  required  it,  that  wisdom 
should  deceive  the  cunning  of  the  wily  betrayer  and  prepare  salvation 
to  issue  from  that  very  instrument  which  the  enemy  had  used  to 
wound  us."  Since  "the  Salvation  of  the  World''  heretofore  hung 
upon  the  ignominious  wood  of  the  Cross,  the  selfsame  Cross  has 
become  a  sweet  and  precious  wood.^ 

1  Assumitur  jejunium  principaliter  ad  tria :  1.  ad  concupiscentias  carnis  re- 
primendas ;  2.  ad  hoc  quod  mens  liberius  elevetur  ad  sublima  contemplauda ;  3.  ad 
satisfaciendum  pro  peccatis  (S.  Thom.  2,  2,  q.  147,  a.  1). 

2  Nostri  generis  damnatio  e^:  ligno  scientiae  boni  et  mali  habuit  exortum. 
Similiter  divina  ordinatione  nostra  salvatio  ex  lig7io  crucis  processit,  per  Christi 
sanguinem  et  mortem  sanctificato.  Et  hoc  pacto  ex  eodem  secundum  speciem 
resurrexit  nobis  vita,  unde  mors  primum  f  uerat  suborta,  nempe  ex  ligiio.  Et  an- 
tiquus  serpens,  qui  per  lignum  paradisi  vicerat  primos  parentes,  quos  subdola 
suasione  induxerat  ad  esum  fructus  ejus,  in  ligno  etiam  victus  est  scil.  crucis,  per 
Christum  Dominum  nostrum,  qui  salutaris  fuit  hujus  arboris  fructus  et  efficax  ad 
tollendam  praevaricationem  ex  noxio  nobisque  damnoso  fructu  prioris  arboris  in- 
flictam  (Clichtov.  1.  c.  n.  15). 

2  In  this  Preface  is  appropriately  expressed  the  antithetical  relation  between 
the  tree  {X<)\ov^  lignum,  wood)  of  knowledge,  by  the  fruit  of  which  was  perpetrated 
the  fall  of  sin,  and  the  wood  (tree,  again  ^uXoi',  lignum)  of  the  Cross,  on  which  the 
redemption  was  accomplished.  The  former  tree,  planted  in  the  centre  of  the  Gar- 
den of  Paradise,  was  intended  for  the  blessing  of  humanity,  and  it  became  its  curse. 
The  latter  tree,  erected  in  the  centre  of  the  globe,  the  gibbet  of  the  curse  ("male- 
dictus  qui  pendet  in  ligno"  —  Deuter.  21,  23),  has  become  a  blessing  for  all  that 
believe  in  it  (cf.  Oswald,  Die  Erlosung  in  Christo  Jesu  II,  110). 

"^  Cf.  the  beautiful  Preface  in  the  Gregorian  Sacramentary  :  Christus  per  pas- 
sionem  crucis  mundum  redemit  et  antiquae  arboris  aniarissimum  gustuni  crucis 


55,   The  Preface* 


573 


In  Paschate. 

V  .  .  aeqiium  et  saliitare :  Te 
quidem,  Domine,  omni  tempore, 
sed  in  hac  potissimum  die  glorio- 
sius  praedicare,  cum  Pascha 
nostrum  immolatus  est  Christus. 
Ipse  enim  verus  est  Agnus,  qui 
abstulit  peccata  mundi.  Qui 
mortem    nostram   moriendo    de- 


struxit  et  vitam 
1 


resurgendo  re- 


...  it  is  right  and  salutary,  to 
praise  Thee,  O  Lord,  at  all  times, 
but  chiefly  on  this  day  when 
Christ  our  Passover  was  sacrificed 
for  us;  for  He  is  the  true  Lamb 
who  took  away  the  sins  of  the 
world.  Who  by  dying  has  de- 
stroyed our  death,  and  by  rising 
again  has  restored  our  life.  .  . 
paravit. 

In  this  Preface  is  set  forth  the  Church's  Easter  song  of  triumph, 
for  in  order  to  thank  God,  she  sings  a  victorious  and  triumphal  hymn 
in  honor  of  the  gloriously  risen  Saviour.  Christ  is  the  true  Pasch 
(prefigured  in  the  Old  Law),  who  by  the  blood  of  His  Sacrifice 
purified  the  world  from  sin.  He  "triumphs  as  conqueror  and  by  His 
own  tomb  digs  a  grave  for  death,  "^  as  He  had  already  announced  bv 
the  Prophet  Osee:  "O  death,  I  will  be  thy  death,  O  hell,  I  will  be 
thy  bite!"  (Osee  XIII,  14.)  Then  was  fulfilled  "the  saying  that  is 
written:  Death  is  swallowed  up  in  victory.  O  death,  where  is  thv 
victory?  O  death,  where  is  thy  sting?"  (i  Cor.  15,  54,  55.)^  From 
the  Risen  Lord  proceeds  also  that  new  life,  through  which  "that 
which  is  mortal  may  be  swallowed  up"  (2  Cor.  5,  4);  the  Resurrec- 
tion of  the  Lord  is  the  model  and  cause  of  both  our  spiritual  and 
corporal  resurrection  and  transformation.^ 

f)  In  Ascensione  Domini. 


.  .  .  aeterne  Deus:  per  Chris- 
tum Dominum  nostrum.  Qui 
post  resurrectionem  suam  omni- 


.  .  .  eternal  God:  through  Christ 
our  Lord.  Who  after  His  resur- 
rection  appeared   openly   to    all 


medicamine  indulcavit,  mortemque  quae  per  lignum  vetitum  venerat,  per  ligni 
trophaeum  devicit,  ut  mirabili  suae  pietatis  dispensatione  qui  per  ligni  gustum  a 
florigera  sede  discesseramus,  per  cnicis  lignum  ad  paradisi  gaudia  redeamus.  — 
(Cfr.  Petr.  Blessens.  Serm.  4  in  festo  s.  Andreae.) 

^  Secundum  rationem  efficientiae,  quae  dependet  ex  virtute  divina,  com- 
muniter  tarn  mors  Christi  quam  etiam  resurrectio  est  causa  tam  destructionis  mortis 
quam  reparationis  vitae ;  sed  secundum  rationem  exemplaritatis  mors  Christi,  per 
quam  recessit  a  vita  mortali,  est  causa  destructionis  mortis  nostrae,  resurrectio  vero 
ejus,  per  quam  iuchoavit  vitam  immortalem,  est  causa  reparationis  vitae  nostrae. 
Passio  tamen  Christi  est  insuper  causa  meritoria  (S.  Thom.  3,  q.  56,  a,  1  ad  4;. 

2  Victor  triumphat  et  suo  viorteni  sepulchro  funerat  (Hymn.  Pasch.  ad  Laudes). 

3  Nam  mortuus  ille  mortis  interfector  fuit  et  magis  in  illo  mors  mortua  est, 
quam  ipse  in  morte  (S.  August.  Enarr.  in  Ps.  51,  n.  1). 

*  Unus  idemque  est  mortis  susceptor  vitaeque  largitor :  unus  idemque  immor- 
talis  ex  Patre,  mortalis  ex  matre ;  propria  potestate  moriens,  propria  potestate  re- 
surgens  (S.  Fulgent.  Sermo  4). 


674 


//.  Liturgical  and  Ascetical  Part. 


bus    discipulis    suis    manifestus     His  disciples,  and  in  their  pres- 
apparuit,  et  ipsis  cernentibus  est     ence  ascended  into  lieaven,  that 
elevatus  incoehim,  ut  nos  divini-     He  might  grant  us  to  be  partak- 
tatis  suae  tribueret  esse  partici-     ers  of  His  divine  nature.  .  . 
pes.  .  . 

After  His  Resurrection  Jesus  manifested  Himself  alive  to  His 
disciples  by  many  proofs,  appearing  to  them  during  forty  days;  He 
then  ascended  into  heaven,  and  a  cloud  concealed  Him  from  their 
sight.  There  He  is  exalted  in  eternal  glory,  to  impart  to  us  divine 
life  and  to  lead  us  to  the  kingdom  of  glory. 

g)  In  Pentecoste. 


.  .  .  aeterne  Deus:  per  Chris- 
tum Dominum  nostrum.  Qui 
ascendens  super  omnes  coelos, 
sedensque  ad  dexteram  tuam, 
promissum  Spiritum  sanctum 
(hodierna  die)  in  filios  adoptio- 
nis  effudit.  Quapropter  profusis 
gaudiis,  totus  in  orbe  terrarum 
mundus  exsultat.-^  Sed  et  super- 
nae  Virtutes  atque  angelicae 
Potestates,^  hymnum  gloriae  tuae 


.  .  .  eternal  God,  through  Christ 
our  lyord.  Who  ascending  above 
all  the  heavens,  and  sitting  at 
Thy  right  hand,  did  send  down 
the  promised  holy  Spirit  (this 
day)  upon  the  children  of  adop- 
tion. Wherefore  the  whole  world 
exults.  The  supernal  Virtues 
also  and  the  angelic  Powers, 
sing  in  concert  the  hymn  to  Thy 
glory,  saying  without  end  .  .  . 


concinunt,  sine  fine  dicentes .  .  . 

*'For  as  yet  the  Spirit  was  not  given,  because  Jesus  was  not  yet 
glorified.'*  "It  is  expedient  for  you,"  said  the  Lord  to  His  dis- 
ciples, "that  I  go;  for  if  I  go  not,  the  Paraclete  will  not  come  to 
you;  but  if  I  go,  I  will  send  Hirn  to  you"  (John  7,  39;  16,  7). 
After  Christ  "as  Conqueror  in  noble  triumph  was  seated  at  the  right 
hand  of  the  Father,"  then  "the  Spirit  of  the  Lord  filled  the  whole 
world"  (Wisdom  i,  7)  with  His  gifts  and  benefits:  wherefore  the 
whole  world  overflowed  with  joy  and  jubilation.  Heavenly  delights 
fill  the  hearts  of  the  redeemed  and  favored  children  of  God,  when  the 
Holy  Ghost  visits  and  consoles  them.^ 

1  Haec  Spiritus  sancti  effusio  in  discipulos  totum  genus  humanum  non  a  re 
ingenti  gaudio  laetificat.  Nam  per  earn  coepta  est  evaugelicae  legis  salutarisque 
doctrinae  promulgatio  et  apostolica  denuutiatione  totius  niundi  ad  Christum  re- 
ductio,  ut  paulo  post  ex  Judaeis  et  gentibus  factum  fuerit  unum  ovile  sub  Cliristo 
uno  pastore.  Salus  igitur  toti  mundo  annuntiata  per  niissioneni  Spiritus  sancti  in 
Apostolos  merito  materiam  profusioris  gaudii  in  Domino  toti  mundo  ministrat 
(Clichtov.  1.  c). 

2  Deus  ideo  Dominus  exercituum  et  Dominus  virtutum  vere  dicitur,  quia  omnis 
militia  coelestis  exercitus,  omnes  supcrnae  virtutes  atcjue  angelicae  potcstatcs  ejus 
imperio  subjacent,  ejus  serviunt  voluntati  (Florus  Diacon.  u.  38).  —  Trinitatem 
Seraphim  glorificant  et  omnes  potestates  virtutesque  coelestes  (Ibid.  n.  40). 

3  Cf.  the  Whitsuntide  Hymn:  Beata  (blessed  and  blissful)  nobis  gaudia  — 
anni  reduxit  orbita  (course)  —  cum  Spiritus  Paraclitus  —  effulsit  in  discipulos. 


55,   The  Preface, 


575 


h)  111  Festo  Ss.  Trinitatis. 
•  .  .  aeteriie  Dens.  Qui  cum 
Unigenito  Filio  tuo,  et  Spiritu 
sancto,  unus  es  Deus,  unus  es 
Dominus:  non  in  uiiius  singulari- 
tate  personae,  sed  in  uniusTrini- 
nitate  substantiae.  Quod  enim 
de  tua  gloria,  revelante  te,  cre- 
dimus,  hoc  de  Filio  tuo,  hoc  de 
Spiritu  sancto,  sine  differentia 
discretionis  sentimus.  Ut  in 
confessione  verae,  sempiternaeque 
Deitatis,  et  in  personis  proprie- 
tas,  et  in  essentia  unitas,  et  in 
majestate  adoretur  aequalitas. 
Quam  laudant  Angeli  atque 
Archangeli,  Cherubim^  quoque 
ac  Seraphim:  qui  non  cessant 
clamare  quotidie.  una  voce  di- 
centes  .  .  . 


.  .  .  eternal  God.  Who,  to- 
gether with  Thy  only-begotten 
Son,  and  the  Holy  Ghost,  art  one 
God,  and  one  Lord:  not  in  sin- 
gularity of  one  Person,  but  in  a 
Trinity  of  one  substance.  For 
that  which,  by  Thy  revelation, 
we  believe  of  Thy  glory,  the 
same  we  believe  of  Thy  Son,  and 
the  same  of  the  Holy  Ghost, 
without  any  difference  or  distinc- 
tion. That  in  the  confession  of 
a  true  and  eternal  Deity,  distinct- 
ness in  the  Persons,  unity  in  the 
essence,  and  equality  in  the  maj- 
esty may  be  adored.  Whom  the 
angels  and  archangels,  the  cher- 
ubim also  and  the  seraphim  do 
praise,   who   cease    not  daily  to 


cry  out  with  one  voice,  saying  .  .  . 

This  Preface  contains  a  majestic  and  sublime  rendering  of  those 
words  of  the  Athanasian  Symbol:  "This  is  Catholic  faith,  that  we 
revere  the  one  God  in  the  Trinity  and  the  Trinity  in  Unity."  The 
mystery  of  the  Holy  Trinity  is  the  most  profound  and  sublime  mys- 
tery of  our  faith  :  to  all  created  and  finite  minds  the  Trinity  is 
absolutely  unattainable  and  unfathomable.  It  was  left  to  divine 
revelation  alone  to  unveil  the  sublime  truth  which  we,  with  child- 
like, simple  faith  must  accept  and  adhere  to.  "Thee  we  implore. 
Thee  we  praise,  Thee  we  adore,  O  infinitely  blessed  Trinity!  Our 
hope,  our  salvation,  our  glory,  O  divine  Trinity!  Deliver  us,  enliven 
us,  bless  us,  O  eternal  Love,  O  all  beneficent  Trinity!"  ^ 

1  The  word  Cherub  is  defined  in  different  ways.  According  to  the  ordinary 
traditional  view,  it  designates  the  fulness  of  wisdom  and  science  (nomen  Cherubim 
imponitur  a  quodam  excessu  scientiae,  unde  iuterpretatur  plenitudo  scientiae  [S. 
Thom.]),  as  the  word  Seraph  (from  saraph  =  burning,  consuming)  the  ardor  of 
love  (Cherubim  habent  excellentiam  scientiae,  Seraphim  vero  excellentiam  ardoris 
[S.  Thom.  1,-  q.  108,  c.  5  ad  5]).  By  transposing  the  letters.  Cherub  is  also  derited 
from  rechub  or  recheb  =  wagon  (rachab  =  to  take  a  drive),  because  the  Cherubim, 
thus  to  speak,  form  the  heavenly  wagon  of  the  Divine  King,  who  comes  to  judg- 
ment.    Qui  sedes  super  Cherubim,  manifestare  !     (Ps.  79,  1.) 

2  Clement  XIII.  prescribed  (Jan.  3,  1759)  for  all  Sundays  that  have  no  special 
Preface,  the  Praefatio  de  Trinitate  ad  majorem  splendidioremque  tanti  mysterii 
gloriam,  ut  fideles  quoque,  qui  die  Dominica  Missae  interesse  debent,  latius  atque 
apertius  ejusdem  mysterii  praeconia  audientes,  debitum  et  ipsi  servitutis  obsequium 
supremae  impendaut  majestati. 


576  //.  Liturgical  and  Ascetical  Part. 

i)  In  Festis  et  Missis  Votivis  B.   V.  M. 


,  .  .  aeterne  Deus.  Et  te  in .  .  . 
beatae  Mariae  semper  Virginis 
collaudare,  benedicere  et  prae- 
dicare.  Quae  et  Unigenitum 
tuum  sancti  Spiritus  obumbra- 
tione  concepit :  et  virginitatis 
gloria  permanente,  lumen  aeter- 
num  mundo  effudit,  Jesum 
Christum  Dominum  nostrum.  .  . 


eternal  God.  And  that 
we  should  praise,  bless  and  glori- 
fy Thee  on  the  N.  of  the  blessed 
]\Iary,  ever  a  Virgin.  Who  by 
the  overshadowing  of  the  Holy 
Ghost  conceived  Thy  only- 
begotten  Son,  and,  the  glory  of 
her  virginity  still  remaining, 
brought  forth  the  eternal  light 
into  the  world,  Jesus  Christ  our 
lyord.  .  . 

Unspeakable  are  the  privileges  of  grace  and  glory  wherewith 
the  blessed  Virgin  Mary,  Mother  of  God,  is  distinguished  above  all 
other  creatures;  great  things  hath  He  done  in  her  who  is  powerful 
and  whose  name  is  holy.  Among  all  her  prerogatives  this  one  is 
especially  striking,  being  unique  of  its  kind,  that  she  should  combine 
the  honor  of  the  most  stainless  virgiuity  with  the  joys  of  the  most 
sublime  maternity.^  By  the  overshadowing  of  the  Holy  Ghost  "the 
dwelling  of  her  most  chaste  bosom  becomes  on  a  sudden  the  temple 
of  God''  —  domtis  pectoris  temphmi  repente  fit  Dei.  As  a  ray  of 
purest  light  did  Christ  at  His  birth  come  forth  from  the  spotless 
womb  of  the  Virgin,  inasmuch  as  He  *'did  not  wound  but  consecrated 
the  inviolability  of  His  Mother."^ 

As  glass,  resplendent  by  the  sun's  rays, 

Of  its  own  transparency  loses  no  portion; 

Thus  also  pure  as  heaven  does  the  Virgin  remain, 

Who  for  us  gave  birth  to  the  Son  of  Salvation. 

k)  In  Festis  Apostolorum. 


Vere  dignum  et  justum  est, 
aequum  et  salutare:  Te,  Domine, 
suppliciter   exorare,    ut    gregem 


It  is  truly  meet  and  just,  right 
and  salutary,  humbly  to  beseech 
Thee   that   Thou,    O  Lord,   our 


1  Sedulius  (who  lived  about  the  middle  of  the  fifth  century)  salutes  and  praises 
with  enthusiasm  the  Mother  of  the  Lord  as  the  one  who  brought  forth  the  eternal 
Ruler  of  the  world  (cfr.  Intr.  Salve,  sancta  parens),  "who  possesses  the  joys  of 
maternity  together  with  the  honor  of  virginity,  —  previous  to  her  there  was  none 
like  unto  her,  and  there  shall  not  be  any  such  after  her"  (^gaudia  matris  habens 
cum  virginitatis  honore,  —  nee  primam  similem  visa  est  nee  habere  sequentem  — 
Carm.  pasch.  1.  2,  v.  67 — 68).  —  Quae  cum  clarifico  semper  sit  nomine  mater,  — 
semper  virgo  manet  (Ibid.  1.  5,  v.  360 — 361). 

2  Maria  divino  partu  sic  coepit  esse  mater,  ut  virg^o  sacratior  permaneret  (S. 
Gaudent.  Brixiae  Episc.  Serm.  9).  —  Omnipotentiam  Filii  Dei  et  hominis  etiam 
Mater  Virgo  testatur,  quae  de  Spiritu  sancto  concipiens  ita  Deuni  et  homiiiem  .  .  . 
edidit,  ut  apud  incorruptam  tanti  nominis  matrem  post  divinum  partum  gloriosior 
integritas  permaneret  (Ibid.  Serm.  13). 


55.    The  Preface, 


hll 


tuum,  Pastor  aeterne,  non  deseras, 
sed  per  beatos  Apostolos  tuos 
continua  protectioiie  custodias. 
Ut  iisdem  rectoribus  gubernetur, 
quos  operis  tui  vicarios  eidem 
contulisti  praeesse  pastores.  Et 
ideo.  .  . 


eternal  Shepherd,  wouldst  not 
forsake  Thy  flock,  but  through 
Thy  blessed  Apostles,  wouldst 
keep  it  under  Thy  continual 
protection,  that  it  may  be  gov- 
erned by  Thee  under  the  same 
rulers  whom,  as  vicars  of  Thy 
work,  Thou  hast  appointed  to 
preside  as  pastors  over  the  same. 
And  therefore.  .  . 
This  is  the  only  Preface  whose  words  are  not  addressed  to  the 
Father,  but  to  Jesus  Christ.  The  celebration  of  the  Feast  of  the 
Apostles,  therefore,  leads  the  Church  to  invoke  Jesus  Christ,  the 
"eternal  Shepherd' %  for  the  protection  and  defence  of  His  faithful 
flock.  Christ  is  the  "Good  Shepherd",  who  gave  His  life  for  His 
sheep.  From  heaven  where  He  is  transfigured  in  glor}^,  being  "the 
great  Shepherd"  and  "the  Prince  of  pastors"  (Heb.  13,  20;  i  Peter 
5,  4),  He  feeds  on  the  pastures  of  divine  truth  and  grace  the  sheep 
purchased  with  His  own  blood,  watches  over  them,  protects  them 
guides  them  and  has  them  follow  after  Him  to  the  unfailing  and 
ever-green  pastures  of  a  heavenly  Paradise. 

The  Lord  on  leaving  the  world  did  not  leave  His  flock  as  orphans 
here  below,  but,  in  His  love.  He  cared  for  it,  inasmuch  as  He 
appointed  over  it  the  Apostles  and  their  successors  as  pastors  and 
guides.  "I  will  give  you  pastors  according  to  My  own  heart,  and 
they  shall  feed  you  with  knowledge  and  doctrine,"  said  the  Lord  by 
the  mouth  of  the  Prophet  (Jer.  3,  15).  And  so  has  it  been  done. 
Bishops  and  priests,  pastors  of  the  entire  Church,  are  only  "the  re- 
presentatives" ^  (vicarii)  of  the  true  and  chief  Pastor  in  heaven,  in 
whose  name  and  according  to  whose  example,  with  unflagging  pas- 
toral love  and  fidelity,  they  are  to  feed  and  to  conduct,  to  protect  and 
to  shelter  the  sheep  confided  to  them. 

"  It  deserves  to  be  mentioned,  that  the  most  ancient  representa- 
tions of  Christ  in  the  Catacombs  depict  Him  under  the  figure  of  the 
Good  Shepherd,  and  that  Christian  antiquity  in  general  had  a  very 
special  preference  for  this  picture,  —  a  proof  of  how  profoundly  the 
thoughts  suggested  by  this  representation  were  impressed  upon  the 
souls  of  the  earliest  Christians,  and  what  consolation,  what  joy,  what 
religious  and  moral  elevation  and  strength  they  found  in  looking  at 
this  picture,  which  represented  the  mutual  relations  of  the  Saviour 

1  Petit  haec  praefatio,  quod  ipse  bonus  Pastor  gregem  suum  catholicum  non 
derelinquat,  aut  suo  destituat  praesidio,  sed  per  ipsos  Apostolos  tanquam  coopera- 
tores  ipsius  in  custodia  gregis  et  coadjutores  ipsum  assidua  conservet  protectione : 
ut  ipse  grex  dominicus  iisdem  Apostolis  rectoribus  gubernetur,  quos  ut  vicarios 
operis  sui,  utpote  gregis  pascendi,  ipse  Pastor  aeternus  ordinavit  ac  sanxit  debere 
praeesse  pastores  eidem  gregi  (Clichtov.  Elucidat.  eccles.  1.  3,  n.  17). 
36 


578  //.    Liturgical  and  Ascetlcal  Part, 

to  tlie  Christian  soul  and  of  the  soul  to  the  Saviour,  in  a  manner  as 
simple  as  it  was  symbolical  and  touching!"^ 

56.     Preliminary  Remarks  concerning  the  Canon. 

The  jubilant  Hosanna,  so  charming  for  its  joy,  has  now  ceased."^ 
Holy  silence  succeeds,  for  the  Canon  begins.^  * 'There  could  not  be 
a  more  splendid  introduction,  with  the  hymn  which  closes  the  Pre- 
faces, to  the  divine  rite  that  follows.  Here  we  must  pause;  because 
the  subject  becomes  too  sacred  for  our  pen;  the  ground  upon  which 
we  are  about  to  tread  is  holy,  and  the  shoes  must  be  loosed  from  the 
feet  of  him  who  will  venture  upon  it.'*  These  words  of  the  devout 
Cardinal  Wiseman  are  a  serious  admonition  to  pray  and  search  with 
all  humility  and  love,  that  the  Lord  "may  lift  the  veil  from  our 
eyes,'*  and  that  in  some  degree  we  may  be  enabled  to  behold  and 
understand  the  mysteries  concealed  in  the  Canon:  for  *'the  Lord 
giveth  wisdom  to  little  ones"(Ps.  18,  8).^ 

I.     The  Name,  Origin  and  Antiquity  of  the  Canon.^    The  word 


1  Cf.  Hundhausen,  Das  erste  Pontificalschreiben  Petri  S.  290. 

2  According  to  a  rubric  (Ruhr,  gener.  Miss.  tit.  20 ;  Ritus  celebr.  Miss.  tit.  8, 
n.  6),  that  probably  has  no  preceptive,  but  only  a  directive  character,  the  so-called 
Sanctus  or  Consecration  candle  is  to  be  lighted  on  the  Epistle  side  and  to  continue 
burning  until  after  the  Communion.  This  candle  denotes  the  Eucharistic  presence 
of  the  Lord  and  incites  the  faithful  to  devotion,  love  and  adoration.  (Cf.  S.  R.  C. 
30.  Dec.  1881.) 

3  Post  laudes  et  gratiarum  actiones  pro  tanta  gratia  redemptionis  nostrae,  quae 
in  illo  divino  mysterio  agitur  et  commendatur,  facto  totius  Ecclesiae  silentio,  in 
quo  cessante  omni  strepitu  verborum,  sola  ad  Deum  dirigitur  intentio  et  devotio 
cordium,  sociatis  sibi  omnium  votis  et  desideriis,  incipit  sacerdos  orationem  fun- 
dere,  qua  ipsum  mysterium  dominici  corporis  et  sanguinis  consecratur.  Sic  enim 
oportet,  ut  in  ilia  hora  tam  sacrae  ac  divinae  actionis  tota  per  Dei  gratiam  a  terre- 
nis  cogitationibus  mente  separata  et  ecclesia  cum  sacerdote  et  sacerdos  cum  ecclesia 
spirituali  desiderio  intret  in  sanctuarium  Dei  aeternum  et  supernum.  .  .  Idcirco,  ut 
ferunt,  consuetudo  venit  in  ecclesia,  ut  tacite  ista  obsecratio  atque  consecratio  a 
sacerdote  cantetur  (recited),  ne  verba  tam  sacra  et  ad  tantum  mysterium  pertinentia 
vilescerent  (Pseudo-Alcuin.  c.  40). 

"*  The  blessed  Otto  of  Cambrai  (f  1113)  writes  in  the  Preface  to  his  Expositio 
in  Canonem  Missae :  Praesuniptionis  argui  timeo,  quod  ausus  sum  rem  difficilem 
contingere  et  extendere  conatus  in  alta  profunditate,  scil.  exponere  Canonem 
altaris  et  probare  tanta  mysteria. 

^  The  position  of  the  Canon  underwent  many  a  change  in  the  course  of  time. 
Until  the  ninth  century  it  was  in  connection  with  the  IVIissa  quotidiana  placed  at 
the  end  of  the  cycle  of  the  year's  feasts.  After  this  time  it  was  placed  at  the  begin- 
ning of  the  vSacramentary,  being  preceded  by  only  a  heading  and  a  very  short  Ordo 
Missae.  From  the  eleventh  century  it  is  more  frequently  found  in  the  middle  of 
the  book  —  between  Holy  Saturday  and  Easter  Sunday.  Through  the  Missale 
secundum  consuetudinem  curiae  Romanae  it  obtained  after  the  thirteenth  century 
that  place  permanently.  Since  the  Canon  is  the  part  of  the  Missal  the  most  used, 
it  has  been  properly  placed  where  it  is  most  convenient  for  use  —  that  is,  in  the 
middle  of  the  Missal.     This  practical  feature  decided  its  position.     Moreover,  said 


56.  Preliminary  Remarks  concerning  the  Canon.  579 

Canon  {KavdivY  iu  ecclesiastical  language  has  many  different  mean- 
ings; but  here,  where  it  serves  to  designate  the  principal  portion  of 
the  Mass  liturgy,  it  signifies  the  standard  formula,  the  fixed  stand- 
ard, the  invariable  rule  for  the  accomplishment  of  the  essential  act 
of  Sacrifice.  The  Canon  of  the  Mass,  which  begins  after  the  Sane- 
tus  and  ends  before  the  Pater  720ster,^  includes  the  Consecration  — 
or  Sacrificial  Act,  as  also  those  prayers  and  ceremonies  that  intro- 
duce the  Consecration  and  are  most  closely  connected  with  it.  It, 
therefore,  covers  the  divine  sacrificial  act  with  a  mystical  veil  and 
encloses  it  in  a  most  precious  case.  As  the  Sacrifice  which  the 
eternal  Highpriest  offers  on  the  altar  to  the  end  of  ages,  is  and  ever 
remains  the  same,  so,  in  like  manner  the  Canon,  the  ecclesiastical 
sacrificial  prayer,  in  its  sublime  simplicity  and  venerable  majesty, 
is  and  ever  remains  invariably  the  same;  only  on  the  greatest  feasts 
are  a  few  additions  made  in  order  to  harmonize  ^  with  the  spirit  and 
change  of  the  ecclesiastical  year.^ 

position  between  Holy  Saturday  and  Easter  Sunday  may  also  indicate  that  the  ac- 
complishment of  the  Eucharistic  Sacrifice  according  to  the  Ordo  and  Canon  Missae 
forms  the  vivifying  centre  of  the  ecclesiastical  year  (cf.  Ebner,  Quellen  und  For- 
schungen  S.  363  etc.)- 

1  Kaviov  originally  denoted  a  straight  staff  and,  therefore,  the  Mass  rod  or  rule ; 
metaphorically,  then,  any  law,  regulation  or  ordinance  (lex,  regula,  norma).  In 
ecclesiastical  language  the  word  Canon  (as  also  the  adjective  canonicus)  has  a 
manifold  application.  Thus,  for  example,  it  designates  the  entire  collection  of 
inspired  revelation  records,  in  so  far  as  they  constitute  an  authoritative  or  standard 
rule  for  the  faith  and  morals  of  man  ;  then  divine  tradition,  which  likewise  forms 
a  regula  fidei ;  also  the  laws  of  the  Church  and  the  definitions  of  the  Councils  are 
called  Kav6p€s»  Furthermore,  canon  signifies  the  register  of  saints  (hence  canoni- 
zatio,  the  reception  into  it),  also  the  list  of  the  clerics  who,  belonging  to  a  certain 
church  (ol  ev  Kavbvi.  =  the  clerics,  hence  the  denomination  Canonici),  for  the  most 
part  lived  in  common  according  to  a  determined  rule.  —  Actio  dicitur  ipse  Canon, 
quia  in  eo  sacramenta  conficiuntur  dominica.  Canon  vero  eadem  actio  nominatur, 
quia  ea  est  legifima  et  7-egularis  sacramentoruni  confectio  (Walafrid.  Strabo  c.  23). 
Moreover,  other  designations  are,  for  example,  regula,  legitimum,  agenda,  secretum 
Missae,  prex,  mystica  prex,  textus  canonicae  precis. 

2  The  Canon  is  limited  in  the  Ruhr,  generales  (tit.  12  et  13)  and  in  the  Ritus 
celebr.  Missam  (tit.  8  et  9);  but  in  consequence  of  the  continued  superscription  in 
the  Ordo  Missae  the  Canon  would  extend  from  the  Sanctus  to  the  end  of  the  Com- 
munion, that  is,  there  would  be  question  not  only  of  a  Canon  of  the  Consecration, 
but  also  of  a  Canon  of  Communion  ;  but  this  has  never  been  customary.  The  word 
Canon,  as  a  rule,  is  used  without  addition,  to  designate  the  Canon  of  Consecration. 
(Cf.  Cavalieri,  tom.  V,  c.  16,  n.  1.) 

3  In  the  Communicantes  and  Hanc  igitur.  The  Communicantes  receives  a 
small  addition  on  Holy  Thursday,  in  the  Masses  both  of  the  time  and  in  the  votive 
ones  of  the  Octaves  of  Christmas,  Epiphany,  Easter,  Ascension  and  Whitsunday ; 
likewise  the  Hanc  igitur  on  Holy  Thursday  (as  well  as  the  Qui  pridie)  and  during 
the  Octaves  of  Easter  and  Whitsuntide. 

^  Ordinem  precum  in  celebritate  Missarum  nullo  nos  tempore,  nulla  festivitate 
significamus  habere  diversum,  sed  semper  eodeni  tetiore  oblata  Deo  munera  con- 
secrare.     Quoties  vero  paschalis  aut  Ascensionis  Domini  vel  Pentecostes  aut  Epi- 


580  II.    Liturgical  and  Ascetical  Part, 

As  to  the  origin  of  the  Canon  there  is  an  express  explanation  of 
the  Church:  ''Since  it  is  befitting  that  holy  things  should  be  admin- 
istered in  a  holy  manner,  since  this  Sacrifice  is  the  most  holy  of  all 
things;  the  Catholic  Church,  in  order  that  it  might  be  worthily  and 
re\erentiy  offered  and  received,  many  centuries  ago  established  the 
sacred  Canon,  so  free  from  all  error,  that  nothing  is  contained  there- 
in which  does  not  diffuse  in  the  highest  degree  a  certain  odor  of 
holiness  and  piety  and  raise  to  God  the  minds  of  those  who  offer  it. 
For  it  consists  partly  of  the  very  words  of  the  Lord,  and  partly  of 
the  traditions  of  the  Apostles  and  also  of  the  pious  ordinances  of  holy 
Popes.  "^  On  account  of  the  want  of  reliable  historical  testimony, 
we  are  not  able  to  state  more  accurately  and  minutely  what  parts  of 
the  Canon  are  of  AjDostolic  tradition  and  what  are  the  later  additions 
of  holy  Popes. ^  Yet  it  is  pretty  certain  and  generally  admitted,  that 
Pope  St.  Gregory  I.  (590 — 604)  completed  the  formula  of  the  text 
of  the  Canon  as  w^e  now  have  it. 

"It  is  correct  and  a  matter  of  fact  to  state  that  the  text  of  the 
Canon  of  the  present  Roman  IMissal  corresponds,  in  all  that  is  essen- 
tial, with  that  form  in  which  it  probably  proceeded  from  the  hands 
of  Gregory  I.  and  in  which  it  was  handed  down  in  the  ancient 
Roman  Sacramentary  manuscripts.  This  fact,  however,  does  not 
exclude  the  view  that  the  abundant  development  of  the  liturgy  during 
the  Middle  Age,  which  gradually  encompassed  the  monumental 
edifice  of  the  Gregorio-Roman  rite  of  the  Mass  with  the  exuberant 
growth  of  numerous  prayers,  chants  and  customs,  did  not  stop  en- 
tirely at  the  sanctuary  of  the  Canon,  but  also  herein  gave  expression 
to  the  plentifully  overflowing  feelings  by  many  well  meant,  but  not 
always  appropriate  additions.  —  The  Roman  Church  has  always 
understood  to  cut  down  to  right  proportions  at  the  proper  time  all 
the  superfluous  accessories  produced  by  the  piety  of  ages,  and  also, 
whilst  preserving  whatever  possessed  any  durable  value,  to  reform 
the  liturgy  in  accordance  with  its  ancient  forms.  Thus  amid  a 
wealth  of  prayers  and  rites  she  yet  preserved  that  strictly  logical 


phaniae  Saiictorumque  Dei  fuerit  agenda  festivitas,  singula  capitula  diebus  apta 
subjungimus,  quibus  commemorationem  sanctae  solemnitatis  aut  eornm  facimus, 
quorum  natalitia  celebramus,  cetera  vero  ordine  consueto  prosequimur.  Qua- 
propter  et  ipsius  canonicae  precis  text^nn  Cthe  Canon)  direxinius  subter  adjectum, 
queni  (Deo  propitio)  ex  apostolica  traditio7ie  suscepimus  (Vigilii  Papae  [f  555] 
Bpist.  ad  Profuturum  episc.  Bracarens.). 

'    Trid.  sess.  22,  cap.  4. 

2  Praefationetn  actionis,  qua  populi  affectus  ad  gratianim  actiones  incitatur 
ac  deinde  hunianae  devotionis  supplicatio  coelestium  virtutum  laudibus  adniitti 
deposcitur  vel  ipsam  actionefn,  qua  conficitur  sacrosauctum  corporis  et  sanguinis 
dominici  mysteriuni,  quamque  Romani  canoncni^  ut  in  pontificalibus  saepius  in- 
venitur,  quis  primus  ordinaverit  nobis  ignotum  est.  .  .  .  Actio  sive  Caiion  ex  eo 
cognoscitur  maxime  per  partes  conipositus,  quod  nomina  sanctorum,  quorum  ibi 
comraunio  et  societas  flagitatur,  duobus  in  locis  posita  reperiuntur.  .  .  .  Primani 
partem  canonis  praedicti  ex  eo  vcl  maxime  antiquam  esse  cognoscinms,  quia  in  ea 
ordo  apostolorum  non  ita  est  positus,  sicut  in  emendatioribus  evangeliis  invenitur; 


56.  Preliminary  Remarks  concerning  the  Canon.  581 

clearness  and  precision,  which  non-Catholics  so  greatly  admire  in 
the  Roman  liturgy.  —  Hence  the  many  changes  and  additions  of  the 
text  of  the  Canon,  which  were  produced  during  the  Middle  Age, 
have  disappeared  partly  already  since  the  thirteenth  century,  and 
wholly  since  the  reform  of  St.  Pius  V.  in  1570."^ 

The  Canon  is,  therefore,  through  its  origin,  antiquity  and  use, 
venerable  and  inviolable  and  sacred.  If  ever  a  prayer  of  the  Church 
came  into  existence  under  the  special  inspiration  of  the  Holy  Ghost, 
it  is  assuredly  the  prayer  of  the  Canon.  It  is  pervaded  throughout 
by  the  spirit  of  faith,  and  permeated  with  the  sweet  odor  of  devotion; 
it  is  a  holy  work,  full  of  force  and  unction.  Its  simple  language, 
by  its  pithiness  and  its  antique  and  Scriptural  stamp,  produces  a 
touching  effect  on  the  mind  of  him  who  prays  and  offers  the  Sacri- 
fice; it  charms  the  soul,  just  like  the  dimly  lit  ancient,  venerable 
basilicas  of  the  Eternal  City.  Is  it  not  a  pleasure  and  a  joy  to  the 
heart,  that  we  still  utter  the  ver}^  same  words  at  the  altar  which  so 
many  devout  and  holy  priests  throughout  the  entire  Church  and  in 
all  ages  have  always  used  in  praying  and  offering  the  Sacrifice? 
Already  in  the  times  of  the  Martyrs  and  in  the  chapels  of  the  Cata- 
combs these  prayers  of  the  Canon  of  the  Mass  were  recited  and 
sanctified. 

2.  The  Silent  Recitation  of  the  Canon.  —  The  manner  in 
which  the  Canon  is  to  be  recited,  that  is,  silently,  deserves  special 
notice  and  explanation.  It  is  a  strict  ordinance  of  the  Church  that 
the  Canon  be  said  silently  (secreto)^  namely,  in  a  voice  so  subdued 
that  the  celebrant  may  hear  himself,  but  not  be  heard  by  those 
around  him.^  Historical  testimonies  and  reasons  drawn  from  the 
nature  of  the  thing  justify  the  most  general  assumption,  that  it  has 
been  a  custom  from  the  earliest  times  ^  to  pronounce  the  words  of 

quod  ideo  fortasse  evenit,  quia  pars  ilia  prius  composita  est,  quam  evangelia  ad 
earn  veritatem,  quae  nunc  habetur  apud  Latinos,  corrigerentur  (Walafrid 
Strabo  c.  23). 

1  Ebner,  Quellen  und  Forschungen  S.  394. 

2  At  the  ordination  of  a  priest,  all  the  silent  prayers  of  Holy  Mass  are  pro- 
nounced somewhat  aloud  (aliquantulum  alte)  by  the  ordaining  bishop  and  the 
newly  ordained  co-celebrants.  Ordinandi  circa  altare  in  genua  provoluti  dis- 
ponuntur,  et  Episcopus  quasi  eos  doceat  Missam  celebrare,  lente  ac  paululum  elata 
voce  Secretas  profert,  non  eas  ut  populus  audiat,  sed  ut  sacerdotes  novissime  initiati 
cum  eo  possint  eas  recitare,  et  verba  consecrationis  uno  eodemque  tempore  cum 
Episcopo  pronuntiare,  ad  exemplum  Christi,  qui  voce,  quae  ab  Apostolis  audiri 
potuit,  in  ultima  coena  panem  et  vinum  consecravit,  ut  eos,  quos  tunc  sacerdotio 
initiabat,  doceret  consecrandi  modum  legitimumque  ritum  ad  consummationem 
usque  saeculi  duraturum  (Bened.  XIV.  De  ss.  Missae  sacrif.  1.  2,  c.  23,  n.  17). 

3  In  the  Greek  and  Oriental  Liturgies  the  words  of  Consecration  are  said  in 
a  loud  and  high  tone  of  voice,  whereupon  the  people  each  time  by  Amen  (=  so  be 
it)  express  their  faith  in  the  real  presence  of  Jesus  Christ  in  the  Blessed  Sacra- 
ment. Cardinal  Bona  was  of  opinion,  that  formerly  in  the  Western  Church  also 
all  heard  the  sanctissima  et  eflBcacissima  verba,  quibus  Christi  corpus  couficitur 
(Rer.  liturg.  1.  2,  c.  13,  §  1),  and  he  presumes,  that  it  is  only  since  the  tenth  cen- 


582  II.  Liturgical  and  Ascetical  Part. 

Consecration,  together  witli  the  Canon,  in  silence^  (excepting,  of 
course,  the  case  of  concelehratio ^  formerly  of  frequent  occurrence). 
Still  it  is  not  merely  the  Church's  scrupulous  solicitude  with  which 
she  preserves  the  original  traditions  in  performing  the  Sacred  Mys- 
teries, but  there  are  other  reasons  besides,  weighty,  indeed,  that 
move  her  to  adhere  so  earnestly  to  the  precept,  that  the  Canon  be 
said  in  silence,  and  that  the  Eucharistic  Sacrifice  be  enacted  in 
speech  wholly  secret.  We  will  here  cite  the  chief  reason  that  de- 
monstrates not  the  necessity,  indeed,  but  the  expediency  and  appro- 
priateness of  the  recitation  of  the  Canon  in  silence. 

a)  The  silent  recitation  of  the  Canon  betokens  the  Consecration 
and  Sacrificial  Act  to  be  an  exclusively  priestly  function.^  The 
prayers  of  the  Canon  being  liturgical,  are,  therefore,  to  be  recited 
not  merely  mentally,  but  also  vocally  (vocaliter)  ^  that  is,  the  words 
must  be  pronounced  with  the  mouth.  But  this  recitation  of  the 
Canon  must  be  made  softly,  that  is,  be  so  constituted  as  to  be  inaud- 
ible to  those  who  are  around,  and  yet  audible  to  the  priest  himself. 
This  last  circumstance  is  to  be  noticed,  since  it  makes  a  difference  in 
the  recitation  of  the  Canon  and  the  Divine  Office,  for  in  the  recita- 
tion of  the  latter  it  is  not  necessary  that  he  who  prays  should  hear 
himself.     The  silent  recitation  is  in  contrast  to  the  loud.^    Now  while 


tury  that  the  silent  recitation  of  the  words  of  the  Institution  has  been  prescribed. 
But  the  arguments  he  adduces  are  unreliable.  The  very  ancient  Ordo  Roman.  II 
(which  probably  dates  from  the  seventh  or  eighth  century),  explained  by  Amalarius 
in  his  Ecloga,  has  the  following  rubric :  Quae  (sc.  Praefationem  et  Trisagium)  dum 
expleverint,  surgit  solus  Pontifex  et  tacite  intrat  in  Cano?iem.  —  According  to 
Mabillon  it  is  prescribed  in  the  oldest  Roman  Ordines,  ut  Pontifice  Canouem 
recitante  sumntuin  in  choro  teneatur  silentium^  et  ministri  perstent  inclitiati  et 
silentes  per  totum  Canonem.  —  Canonem  non  incipiebat  sacerdos  nisi  absoluto 
Trisagii  cantu^  ut  scil.  clerus  et  populus,  sacerdote  Canonem  sub^nissa  voce  reci- 
tante, in  admiratione  tanti  mysterii  quasi  stupens  sileret  (In  Ord.  Rom.  com- 
ment, c.  21). 

1  Cf.  Lebrun,  Explication  de  la  Messe,  torn.  IV :  Dissertation  sur  I'usage  de 
reciter  en  silence  une  partie  des  pri^res  de  la  Messe  dans  toutes  les  eglises  et  dans 
tous  les  si^cles.  —  Martene,  De  antiquis  Ecclesiae  ritibus,  1.  1,  c.  4,  a.  8.  —  Be- 
ned.  XIV.,  De  ss.  Missae  sacrificio  1.  2,  c.  23.  —  Collet,  Traite  des  saints  Myst^res, 
2.  dissertat.     Sur  la  mani^re  de  reciter  le  Canon  de  la  Messe. 

2  Canon  secreto  agitur,  eo  quod  haec  immolatio  ad  solum  pertinet  sacerdotem 
(Sicard.  1.  3,  c.  8). 

3  The  rubrics  distinguish  a  twofold,  or  threefold  tone  of  voice  —  vox  secreta 
and  vox  clara,  alta,  intelligibilis  ;  in  the  middle  between  the  two  (the  silent  and 
loud  pronunciation)  is  the  vox  paululum  elevata,  vox  parum  elata,  vox  aliquantu- 
lum  elevata  (voice  half  aloud;.  The  expression  vox  subniissa  (=  falling,  lowered, 
low)  often  designates  moderately  loud,  often  also  silent  pronunciation.  In  the 
Middle  Age  the  Canon  was  often  called  Secretum  vel  Secreta  Missae,  because  it 
was  recited  secreto  or  secrete  (=  in  silence).  The  word  secretus  (^selected,  set 
apart,  separated)  signifies  at  the  same  time,  that  the  priest  recites  the  sacrificial 
prayer  in  silence  and  secrecy,  because  in  it  he,  in  a  special  manner,  takes  the  part 
of  mediator  —  raised  above  the  people  and  separated  from  sinners  {segregatus 
a  peccatoribus). 


56.  Preliminary  Remarks  concerning  the  Canon.  583 

the  loud  tone  of  voice  invites  those  present  to  join  with  the  priest, 
and  reminds  them  that  the  prayers  are  said  in  common,  the  silent 
recitation  appropriately  indicates  that  there  is  question  of  a  mystery, 
which  it  is  for  the  consecrated  priest  alone  to  accomplish,  and  not 
the  people.^  Such  is  the  case  with  respect  to  the  Eucharistic  Sacri- 
fice. To  consecrate  the  material  elements,  to  offer  the  Body  and 
Blood  of  Christ,  is  a  priestly  privilege:  the  congregation  present  can 
contribute  nothing  to  the  accomplishment  of  the  Sacrificial  Act. 
This  is  symbolically  indicated  by  the  silent  recitation  of  the  Canon. 
The  priest  does  not  here,  as  in  the  other  portions  of  the  Mass,  com- 
mune with  the  people;  he  has  entered  into  the  Holy  of  Holies,  there 
to  commune  with  God  alone  and  to  pray  and  sacrifice  for  the  whole 
Church.  ^' Moses  was  alone  on  the  top  of  the  mountain;  he  conversed 
with  God  and  God  answered  him."  Thus  does  the  priest  stand 
alone  at  the  altar,  when,  as  the  representative  and  minister  of  Christ, 
the  eternal  Highpriest,  he  accomplishes  and  offers  up  the  Holy  Sac- 
rifice for  the  entire  Church. 

b)  The  silent  recitation  of  the  Canon  text  harmonizes  very 
beautifully  with  the  accomplishment  and  the  essence  of  the  myster}^ 
of  the  Eucharistic  Sacrifice.  —  The  material  elements  are  changed 
into  the  Body  and  Blood  of  Christ,  without  the  senses  perceiving  it, 
or  the  created  mind  being  able  to  comprehend  it;  the  real  presence 
and  sacrificial  life  of  the  Saviour  under  the  sacramental  species  is 
concealed  beyond  all  discernment.  In  every  Host  there  are  miracles, 
as  numerous  as  stars  in  the  firmament,  —  yet  not  the  slightest  trace 
of  the  wonders  appears  externally.  With  all  this  the  ecclesiastical 
rite  harmonizes  perfectly.  The  holy  silence  is  quite  suited  to  in- 
dicate and  to  recall  the  concealment  and  depth,  the  incomprehensi- 
bility and  ineffableness  of  the  wonderful  mysteries  that  are  enacted 
on  the  altar. ^ 

c)  Silent  prayer  is  related  to  religious  silence,  and,  therefore, 
expresses  the  humility,  reverence,  admiration  and  awe  wherewith 
the  Church  administers  and  adores  the  My^stery  of  the  Altar.  ''The 
Lord  is  in  His  holy  temple;  let  all  the  earth  keep  silence  before 
Him!"^  The  sight  of  the  priest  at  the  altar,  communing  amid  pro- 
found stillness  with  God  alone,  is,  therefore,  also  an  excellent  means 
afforded  to  arouse  and  promote  in  those  who  are  present  the  proper 
dispositions,  with  which  they  should  admire,  adore  and  offer  along 
with  the  priest  so  grand  and  sublime  a  Sacrifice.  —  Quam  terrihilis 
est  liaec  Jiora!  —  thus  does  the  deacon  cry  out  to  the  people  in  the 
Syrian  liturgy  —  "How  terrible  is  this  hour!"     While  the  tremen- 

1  Sacerdos  quaedam  dicit  publice,  sc.  quae  pertinent  et  ad  sacerdotem  et  ad 
populum,  sicut  sunt  orationes  communes  ;  quaedam  vero  pertinent  ad  solum  sacer- 
dotem, sicut  ablatio  et  consecratiOy  et  ideo,  quae  circa  haec  sunt  dicenda,  ocadte 
a  sacerdote  dicuntur  (S.  Thom.  3,  q.  83,  a.  4  ad  6). 

2  The  Canon  is  recited  secreta  voce  ad  significandum  quod  humana  ratio  ne- 
quaquam  tantum  mysterium  plenarie  capere  potest  (Sicard.  1.  3,  c.  6). 

3  Dominus  in  temple  sancto  suo :  sileat  a  facie  ejus  omnis  terra  !  (Hab.  2,  20.) 


584  //.  Liturgical  and  Ascetical  Part. 

dous  Sacrifice  is  being  accomplished  on  tlie  altar,  all  present  should 
be  immersed  in  silent  contemplation  and  in  devout  meditation  of  the 
Divine  Mysteries.  Now,  precisely  this  mute  silence  that  reigns  at 
the  altar  during  the  most  sacred  moments  of  the  Sacrifice  and  directs 
attention  to  the  mysteriousness  of  the  sacrificial  act,  forms  the  loud- 
est summons  to  enter  silently  into  ourselves,  to  be  recollected  in 
mind  and  to  stir  our  hearts  to  devotion.^  The  silent  recitation  of 
the  Canon  disposes  2  the  faithful  to  interior  adoration  and  reverent 
concelebration  of  the  heavenly  mysteries  wherewith  God  so  gracious- 
ly favors  and  blesses  us  poor  mortals.^ 

d)  In  addition  to  the  principal  reasons  quoted,  it  must  be  re- 
marked that  the  foreign  language  and  the  silent  recitation  serve  to 
withdraw  the  sacred  words  of  the  Canon  from  the  ordinary  inter- 
course, and  to  protect  them  against  every  desecration. 

e)  Finally,  a  mystical  reason  may  be  alleged.  The  priest  at 
the  altar  is  the  representative  and  image  of  the  praying  and  sacri- 
ficing Saviour.  Now,  as  on  the  Mount  of  Olives  and  on  the  Cross, 
Jesus  preyed  not  only  in  loud  tones,  but  also  in  a  low  voice  and  in 
the  silence  of  His  heart  to  His  Father,  so  also  it  is  proper  that  the 
priest  should  even  herein  resemble  His  Divine  Model,  when  repre- 
senting and  renewing  the  Sacrifice  of  the  Cross.*  —  The  altar  be- 
comes not  merely  the  Cross,  but  also  the  crib;  for  at  the  moment  of 
Consecration  the  marvels  of  Bethlehem  as  well  as  those  of  Golgotha 
are  renewed.  Whilst  deep  silence  pervaded  all  things  and  the  night 
was  in  the  midst  of  its  course,  the  Almighty  Word  of  God  descended 
from  His  royal  throne  in  heaven  to  the  crib  of  Bethlehem^;  in  like 
manner,  does  the  King  of  Glory  at  the  consecration  come  down  upon 
the  altar,  amid  the  most  profound  silence. 

3.  The  Meaning  of  the  Prayers  of  the  Canon.  —  Prayer  forms 
the  liturgical  accompaniment  of  the  Sacrifice.  The  Canon  contains 
those  prayers  which  most  closely  relate  to  the  Eucharistic  Sacrifice. 
They  are  oblation  prayers,  which  refer  to  the  Consecration;  for  they 

1  Silentium  laus  est  quaedam,  turn  interna  animi  Deum  venerantis,  turn  ex- 
terna, quia  alios  excitat  ad  Dei  laudem,  dum  in  sacris  vident  tantam  modestiam 
et  religionem  (Cornel,  a  Lapid.  in  Levit.  1,  17). 

2  Secretis  verbis  Canon  pronuntiatur  etiam  alio  respectu,  videl.  ut  habito 
circumquaque  silentio  ministri  et  circumstantes  seipsos  infra  ipsum  Canonem 
recoil igant  vimque  et  rationem  tanti  sacramenti  advertant,  quatenus  eis  proficiat 
(Hildeb.  Turon.  Expositio  Missae). 

3  Silentium  hoc  compluribus  altiori  voce  recitatis  precibus  interruptum  nescio 
quid  majestatis  ac  mysterii  prae  se  fert,  quod  majorem  venerationem  conciliat, 
quod  sacrum  quendam  horrorem  excitat,  quod  devotam  cordis  compuuctionem  in- 
spirat  quodque  vivo  pietatis  sensu  adstantium  animos  penetrat  (Languet,  De  vero 
Eccl.  sensu  circa  sacr.  cerem.  usum  c.  41). 

'^  Oratio  secreta  sacerdotis  commemoratio  quaedam  est  secretae  orationis 
Christi  vel  in  horto  vel  in  cruce  (Suarez  disp.  83,  sect.  1,  n.  25). 

^  Dum  medium  silentiufn  tenerent  omnia,  et  nox  in  suo  cursu  medium  iter 
perageret,  omnipotens  Sermo  tuus,  Domine,  a  regalibus  sedibus  veuit  (Antiph. 
eccles.).  —  Cfr.  Sap.  18,  14. 


56.  Preparatory  Remarks  concerning  the  Canon.  585 

contain  in  part  petitions  for  the  blessing  and  consecration  of  the 
sacrificial  elements,  in  part  an  offering  of  the  Sacrificial  Body  and 
Blood  of  Christ,  and  in  part  supplications  to  obtain  and  to  apply  the 
fruits  of  the  Sacrifice.  As  to  their  contents,  they  harmonize  with 
the  foregoing  prayers  of  the  Offertory  —  and  we  behold  in  them  a 
copy  of  the  prayers  of  our  Divine  Saviour.  He  lived  praying  and 
praying  He  died:  praying  He  redeemed  the  world.  The  longest 
and  the  most  solemn,  the  most  fervent  and  touching  prayer  of  the 
Lord  is  the  one  which  He  uttered  when  He  was  about  to  accomplish 
His  Sacrifice  on  the  Cross;  it  is  the  so-called  prayer  of  the  High- 
priest.-^  He  makes  known  therein  to  whom,  for  whom  and  for  what 
purpose  He  would  offer  His  sacrificial  death;  He  supplicates  for  His 
disciples  and  for  all  who  through  their  word  would  believe  in  Him, 
that  is,  for  the  entire  Church  Militant.  He  prayed  thus  the  Father 
that  He  would  deign  to  fill  all  the  faithful  in  time  and  in  eternity 
with  His  saving  gifts:  that  He  would  preserve  them  here  below  in 
unity,  keep  them  in  truth  and  sanctify  them  by  grace,  that  hereafter 
they  might  be  transformed  in  beatitude  and  behold  His  glory. ^  — 
Does  not  this  prayer  of  the  Highpriest  resound  throughout  the  Canon 
of  the  Mass,  wherein  the  Church  expresses  what  gifts  of  grace  she 
would  draw  for  herself  and  for  all  her  children  from  the  Holy  Sacri- 
fice? How  powerful,  forcible  and  effective  do  these  petitions  and 
intercessions  of  the  Church  become,  as  they  ascend  to  the  throne  of 
mercy,  in  union  with  the  voice  of  the  Blood  of  Christ,  aye,  steeped 
in  the  sacrificial  cup  of  the  redeeming  Blood,  which  more  loudly 
and  more  strongly  cries  to  Heaven  than  did  the  blood  of  Abel ! 

With  the  Canon  of  Consecration  are  ushered  in  the  holiest  and 
most  sacred  moments  of  the  Sacrificial  Celebration:  this  part  of  Holy 
Mass,  still  more  then  than  the  other  portions,  claims  attention,  de- 
votion and  reverence.^     The  heart  should  be  occupied  only  with  the 

1  It  is  the  most  sublime  prayer  that  ever  proceeded  from  human  lips  :  gentle 
emotion,  mournful  gravity  and  a  kind  of  devout  melancholy  are  diffused  through- 
out its  composition  in  such  a  degree,  that  it  brings  our  Highpriest  in  an  incom- 
parable manner  before  the  soul  as  well  in  the  greatness  of  His  divine  liberality,  as 
in  the  purity  of  a  truly  human  affection,  — a  Highpriest,  "who  can  have  compassion 
on  them  that  are  ignorant  and  that  err :  because  He  Himself  also  is  compassed  with 
infirmity"  (Heb.  5,  2).     Cf.  Oswald,  Die  Erlosung  in  Christo  Jesu  II,  183. 

2  Hoc  ut  tempore  sacrificii  postulemus,  saluberrimum  habemus  nostri  Salva- 
toris  exemplum,  qui  hoc  nos  in  commemoratione  mortis  ejus  poscere  voluit,  quod 
nobis  ipse,  verus  Pontifex,  inorti proxitnus  postulavit .  .  .  hoc  ergo  nobis  poscimus, 
cum  corpus  et  sanguinem  Christi  offerimus,  quod  nobis  poposcit,  quando  se  pro 
nobis  offerre  dignatus  est  Christus  (S.  Fulgent.  Contra  Fabian,  fragm.  28). 

3  Quamvis  in  toto  officio  Missae  debeat  celebrans  omnibus  viribus  suis  esse 
attentus  atque  sollicitus,  tamen  ab  exordio  Canonis  debet  oninino  recollectus  con- 
sistere  et  mente  ad  divina  suspensus,  in  quantum  humana  fragilitas  fieri  sustinet 
et  Spiritus  sancti  dementia  conferre  dignatur,  et  ut  talem  gratiam  a  Deo  in  hac 
parte  Missae  mereatur  recipere,  sic  tenetur  ante  celebrationem  et  postmodum  vivere 
gratusque  esse,  quatenus  tunc  visitari  atque  illuminari  sit  dignus,  nee  est  melior 
praeparatio  ad  celebrandum,   quam  ut   sacerdos  in  omni  vita  sua  sic  conversari 


586 


II,  Liturgical  and  Ascetical  Part. 


divine  function  and  be  to  all  extraneous  thoughts  and  cares  as  '*a 
garden  enclosed"  and  *'a  fountain  sealed  up"  (Cant.  4,  12).  Above 
all,  the  passion  and  death  of  Christ  should  be  devoutly  meditated 
upon.^  We  are  exhorted  to  this  by  the  image  of  the  Crucified,  which 
is  placed  before  the  Canon,  in  order  that  the  painful,  bitter  and 
bloody  death  of  Christ  may  be  presented  to  our  view  in  a  striking 
manner.  Some  persons  also  recognize  from  the  circumstance  that 
the  Canon  commences  with  the  letter  T  a  certain  special  and  divine 
intercession.^  For  the  Tau  (T)  bears  a  resemblance  to  the  Cross, ^ 
and,  consequently,  it  meets  us  already  in  the  prophet  as  the  seal  of 
the  elect  who  are  spared  the  chastisements  of  God,  or  as  the  sign  of 
deliverance,  life  and  salvation,  which  the  predestined  bear  on  their 
foreheads.  *'Go  through  the  midst  of  the  city,  through  the  midst 
of  Jerusalem,"  thus  says  the  Ivord,  "and  mark  Tau  upon  the  fore- 
heads of  all  men  that  sigh  and  mourn  for  the  abominations  that  are 
committed  in  the  midst  thereof"  (Kzech.  9,  4.  —  Cf.  Apoc.  7,  3). 

57.     The  First  Prayer  of  the  Canon  before  the  Consecration. 


Te  igitur,  clementissime  Pater, 
per  Jesum  Christum  Filium  tuum 
Dominum  nostrum,  supplices  ro- 
gamus  ac  petimus,  uti  accepta 
habeas,  et  benedicas,  haec  t  dona, 
haec  t  munera,  haec  t  sancta 
sacrificia  illibata;  imprimis  quae 
tibi  offerimus  pro   Ecclesia   tua 


We,  therefore,  humbly  pray 
and  beseech  Thee,  most  merciful 
Father,  through  Jesus  Christ  Thy 
Son,  our  Lord,  that  Thou  wouldst 
accept  and  bless  these  t  gifts, 
these  t  presents,  these  t  holy  un- 
spotted sacrifices,  which,  in  the 
first  place,  we  offer  Thee  for  Thy 


conetur,  ut   sit   hujus   Sacramenti   condignus   minister  (Dion.  Carthus.  Exposit. 
Missae  art.  19). 

1  Notandum  per  totum  Canonem  Dominicae  passionis  commemorationem  po- 
tissimum  actitari.  .  .  Unde  et  ipse  sacerdos  per  totum  Canonem  in  expansio7ie 
manuum  non  tarn  mentis  devotionem  quam  Christi  extensionem  in  cruce  designat 
.  .  .  congruum  est  ut  manus  expandamus  infra  Canonem,  hoc  tamen  observato, 
ne  quid  digitis  tangamus  praeter  Domini  corpus  (Microl.  c.  16).  The  Ordo  Rom. 
XIV,  c.  71  also  has  after  the  Consecration  the  rubric  :  Hie  (Pontifex)  ampliet  manus 
et  brachia.  According  to  our  Roman  Missal,  on  the  contrary,  the  celebrant  says 
most  of  the  prayers  of  the  Canon  before  and  after  the  Consecration  extensis  ma- 
nibus  ante  pectus.     (Cfr.  Quarti,  In  Rubr.  Missal,  p.  2,  tit.  9,  sect.  1,  dub.  1.) 

2  Inter  Praefationem  et  Canonem  in  plerisque  sacramentariis  iinago  Christi 
(crucified)  depingitur,  ut  non  solum  intellectus  litterae,  verum  etiam  adspectus 
picturae  momoriam  dominicae  passionis  inspiret.  Et  forte  divina  factum  est  pro- 
videntia,  licet  humana  non  sit  industria  procuratum,  ut  ab  ea  littera  T  canon  in- 
ciperet,  quae  sui  forma  signum  crucis  ostendit  et  exprimit  in  figura  (Innoc.  III. 
1.  3,  c.  2). 

3  There  are  three  kinds  of  crosses:  1.  the  crux  decussata,  that  is,  the  trans- 
verse cross  X  ;  2.  the  crux  inirnissa  -\-  and  3.  the  crux  coinmissa  "I".  The  last 
form  is  similar  to  the  T  and  is,  therefore,  also  called  the  T  cross.  (Cf.  Miinz, 
Archaolog.  Bemerkungeu  iiber  das  Kreuz  S.  10  etc.) 


57 ,   The  First  Prayer  of  the  Canon  before  the  Consecration,  587 


sanctacatliolica:  quampacificare, 
custodire,  adunare,  et  regere  dig- 
neris  toto  orbe  terrarum:  una  cum 
f amnio  tuo  Papa  nostro  N.  et 
Antistite  nostro  N.  et  omnibus 
orthodoxis  atqne  catholicae  et 
apostolicae  fidei  cultoribus. 

Commemoratio  pro   Vivis, 

Memento,  Domine,  famulorum 
famularumqne  tuarum  N.  et  N. 
et  omnium  circumstantium,  quo- 
rum tibi  fides  cognita  est  et  nota 
devotio:  pro  quibus  tibi  offeri- 
mus,  vel  qui  tibi  offerunt  hoc 
sacrificium  laudis,  pro  se  suisque 
omnibus :  pro  redemptione  ani- 
marum  suarum,  pro  spe  salutis 
et  incolumitatis  suae :  tibique 
reddunt  vota  sua  aeterno  Deo, 
vivo  et  vero. 

Infra  Actionem. 

Communicantes  et  memoriam 
venerantes,  imprimis  gloriosae 
semper  Virginis  Mariae,  genitri- 
cis  Dei  et  Domini  nostri  Jesu 
Cbristi:  sed  et  beatorum  Aposto- 
lorum  ac  Marty  rum  tuorum, 
Petri  et  Pauli,  Andreae,  Jacobi, 
Joannis,  Thomae,  Jacobi,  Phi- 
lippi,  Bartholomaei,  Mattbaei, 
Simonis  et  Thaddaei:  Lini,  Cleti, 
dementis,  Xysti,  Cornelii,  Cy- 
priani,  Laurentii,  Chr^^sogoni,  Jo- 
annis et  Pauli,  Cosmae  et  Da- 
miani :  et  omnium  Sanctorum 
tuorum,  quorum  meritis  precibus- 
que  concedas,  ut  in  omnibus 
protectionis  tuae  muniamur 
auxilio.  Per  eundem  Christum 
Dominum  nostrum.     Amen. 


holy  Catholic  Church,  which 
Thou  mayst  vouchsafe  to  pacify, 
guard,  unite  and  govern  through- 
out the  world:  together  with  Thy 
ser\^ant  N.  our  Pope,  N.  our 
Bishop,  as  also  all  orthodox 
believers  and  promoters  of  the 
Catholic  and  Apostolic  faith. 

The  Commemoration  of  the  Living. 

Remember,  O  Lord,  Thy  ser- 
vants and  handmaids,  N.  and  N. 
and  all  here  present,  whose  faith 
and  devotion  are  known  to  Thee ; 
for  whom  we  offer,  or  who  offer 
up  to  Thee  this  Sacrifice  of  praise 
for  themselves  and  all  pertaining 
to  them,  for  the  redemption  of 
their  souls,  for  the  hope  of  their 
salvation  and  safety,  and  who  pay 
their  vows  unto  Thee,  the  eternal 
God,  living  and  true. 

Within  the  Canon. 

In  communion  with  and  honor- 
ing the  memory,  especially  of  the 
glorious  ever  Virgin  Mar}^,  Moth- 
er of  God  and  our  Lord  Jesus 
Christ ;  as  also  of  Thy  blessed 
iVpostles  and  IMartyrs,  Peter  and 
Paul,  Andrew,  James,  John, 
Thomas,  James,  Philip,  Bartho- 
lomew, Matthew,  Simon  and 
Thaddeus,  Linus,  Cletus,  Clem- 
ent, Xystus,  Cornelius,  Cyprian, 
Lawrence,  Chrysogonus,  John 
and  Paul,  Cosmas  and  Damian, 
and  all  Thy  Saints ;  by  whose 
merits  and  prayers  grant  that  we 
may  in  all  things  be  made  secure 
by  the  aid  of  Thy  protection. 
Through  the  same  Christ  our 
Lord.     Amen. 


588  //.  Liturgical  and  Ascetical  Part, 

The  above  formula  of  prayer  consists  of  three  parts:  all  three 
parts  are  united  and  form  a  whole,  that  is,  one  complete  prayer,  as 
is  evident  from  the  context  and  the  single  concluding  formula  (Per 
eundem  Christum  .  .  .).^ 

I.  a)  The  beginning  of  the  prayer  is  introduced,  or  accom- 
panied by  several  ceremonies  which,  in  an  impressive  manner,  serve 
to  emphasize  its  contents.  Before  presenting  his  petition  to  God, 
the  priest  raises  his  hands  and  eyes,  to  express  the  elevation  of  his 
soul,  and  to  indicate  that  he  is  addressing  the  Father  in  heaven,  and 
seeking  help  from  God  on  high.  But  presently  he  lowers  his  eyes 
and  hands,  bowing  profoundly  and  placing  his  joined  hands  on  the 
altar:  it  is  in  this  posture  that  he  begins  the  Canon. ^  What  posture 
of  the  body  could  be  more  appropriate  for  the  priest  at  this  moment, 
when  with  all  humility  and  reverence  he  suppliantly  addresses  the 
Lord,  "who  is  high  above  all  nations  and  looketh  down  on  the  low 
things  in  heaven  and  in  earth? '^  (Ps.  112,  4-6. )  —  Before  the  words 
"that  Thou  wouldst  accept  and  bless,"  the  priest  kisses  the  altar, ^ 
and  whilst  he  is  saying  "these  t  gifts,  these  t  presents,  these  t  holy 
unspotted  sacrifices,"  he  makes  three  times  with  his  hand  the  sign 
of  the  Cross  over  the  oblation.  Likewise  as  at  the  blessing  at  the 
end  of  Mass,  the  kissing  of  the  altar  and  the  sign  of  the  Cross  have 
the  closest  relationship  with  one  another:  both  constitute  a  ritual 
whole  in  themselves,  the  symbolical  significance  of  which  is  to  be 
inferred  from  the  prayer  that  is  recited  at  the  same  time.  The  priest 
implores  with  great  ardor  and  fervor  for  the  blessing  of  the  Eucha- 
ristic  elements,  and  as  they  are  designated  by  three  different  names, 
he  makes  at  the  same  time  the  sign  of  the  Cross  over  the  elements 
three  times,  that  word  and  action  may  harmonize  perfectly.  The 
text,  therefore,  in  this  instance  requires  that  the  sign  of  the  Cross  be 
conceived  as  a  sign  of  blessing.*     But  a  more  extended  meaning 

^  The  prayers  of  the  Canon  have  only  the  short  concluding  formula  (three  times 
per  eundem  Chr.  Dom.  nostr.,  who  shortly  before  is  mentioned  in  the  last  member 
of  the  prayer,  and  twice  per  Christ.  Dom.  nostr.).  In  ipsa  quinaria  conclusione 
non  incongrue  quinaria  Domini  vulneratio  intimatur  (Microlog.  De  eccles.  ob- 
servat.  c.  16). 

2  The  opinion  of  Quarti  and  Merati,  that  the  words  Te  igitur  are  not  to  be  said 
until  after  the  inclination,  is  better  founded  than  that  of  Gavanti  and  Cavalieri, 
that  the  Canon  prayers  are  to  be  commenced  at  the  same  time  as  the  elevation  of 
the  hands  and  eyes.     (Cf.  Bouvry,  Expositio  Rubric.  II,  p.  3,  sect.  3,  tit.  8.) 

3  Hie  osculatur  sacerdos  altare  (Sicard.  [f  1215],  Mitral.  1.  3,  c.  6).  Ancient 
writers  do  not  mention  this  kissing  of  the  altar.  However,  it  was  formerly  (and 
partly  till  about  the  close  of  the  fifteenth  century)  the  custom,  before  beginning  the 
Canon  to  kiss  the  image  of  the  Crucified  in  the  Missal,  that  is,  the  Cross.  The  Ordo 
Rom.  XIV,  c.  53  (of  the  beginning  of  the  fourteenth  century)  has  the  following 
rubric:  Capellano  praesentante  sibi  librum  missalem,  Pontifex  osculetur  imagines, 
quae  debent  esse  depictae  in  eodem  libro  ante  Canonem  Missae.  Subsequeuter 
manibus  junctis  inclinatus  ante  incipiat  submissa  voce  Te  igitur  etc.  et  cum  dicet 
uti  acccpta  habeas^  erigat  se  et  osculetur  altare  in  parte  sinistra  prope  hostiam. 

■*  Terna  crucis  signa  sunt  verae  benedictiones,  quibus  Dei  invocatur  omni- 
potentia,  ut  oblata  in   corpus  et  sanguinem  Christi  convertat.     Ternarius  autem 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration,  589 

may,  without  constraint,  be  herewith  combined,  according  to  which 
this  holy  sign  should  refer  to  the  Sacrifice  of  the  Cross,  and  denote, 
that  by  the  blessing  of  Consecration,  the  same  divine  Victim  will 
become  present  on  the  altar,  as  once  upon  the  tree  of  the  Cross  shed 
His  Blood  for  our  redemption.  —  If  now  the  making  of  the  sign  of 
the  Cross  over  the  sacrificial  gifts  is  a  true  blessing,  then  the  kissing 
of  the  altar  that  preceded,  should  be  conceived  as  an  introduction 
thereunto.  The  priest  indeed  kisses  the  altar  to  evince  likewise  to 
the  Lord  his  sentiments  of  reverence,  homage  and  subjection;  but 
here  by  this  kiss  he  would  mainly  renew  and  represent  symbolically 
the  union  of  love  with  Christ,  because  he  draws  from  his  relation 
with  Christ  all  the  power  of  blessing  and  the  whole  fulness  of  bless- 
ing, which  he  then  by  the  three  signs  of  the  Cross  ^  pours  out,  as  it 
were,  over  the  elements  of  sacrifice. 

b)  The  priest  pra}^ :  '^Thee,  therefore,  most  merciful 
Father  —  "'^;  the  little  word  igitur  (=  hence,  accordingly)  joins 
what  follows  to  what  precedes,  and  shows  how  intimately  the  Canon 
is  connected  with  the  Preface,  and  also  with  the  Offertoiy :  =  Because 
we  have  presented  to  Thee,  O  most  merciful  Father,  thanksgivings, 
praises  and  homages,  we  now  again  address  ourselves  to  Thee  with 
a  petition.^     According  to  the  example  and  admonition  of  the  Sav- 

signorum  crucis  numerus  hocce  mysterium  a  S.  Trinitate  perfici  indicat  (Cavalieri 
V,  c.  16,  n.  4). 

1  At  least  since  the  eleventh  century  in  the  Canon,  as  at  present,  the  sign 
of  the  Cross  is  made  over  the  oblations  in  seven  places  (altogether  twenty-five 
times;.  (Cfr.  Innocent.  III.  De  sacr.  alt.  myst.  1.  5,  c.  14.)  —  With  the  exception 
of  the  two  signs  of  the  Cross  at  the  words  sacrosanctum  Filii  tui  coi-pus  et  san- 
guinem  (Supplices  te  rogamus),  all  the  others  are  mentioned  already  during  the 
ninth  century.  (Cfr.  Ordo  Rom.  II,  n.  10 :  In  Canone  sex  ordines  crucium  obser- 
vantur.  —  Amalar.  [f  c.  847],  Eclog.  in  Ord.  Roman.  II,  n.  22.)  —  Innocent.  III. 
explains  the  symbolism  of  the  numerus  binarius,  ternarius,  quinarius  ;  Micrologus, 
on  the  other  hand,  divides  the  numerus  binarius  into  two  single  ones.  Imparem 
numerum  semper  in  dispensatioue  signorum  super  oblationem  observamus,  videl. 
"unam  crucem  vel  tres  vel  quinque  faciendo,  et  hoc  utique  non  sine  certi  causa  mys- 
terii.  Nam  in  una  et  tribus  unum  et  trinum  Deum  iutimamus.  In  quinque  autem 
quinquepartitam  Domini  passionem  siguificamus  (De  ecclesiast.  observat.  c.  14).  — 
Attende  quod  fere  in  quolibet  ordine  per  itnparern  numerum  signacula  disponun- 
tur,  quia  corpus  Christi  unum  permaneus  non  scinditur  (Sicard.  Mitral.  1.  3,  c.  6). 

2  Praeinducta  verba  Canonis  igne  divini  amoris  redundant  ac  igniunt,  unde 
cum  ardentissimo  mentis  affectu  promenda  sunt.  Porro  oratio  ardens  et  huviilis 
esse  debet;  nam  desiderium  pauperum,  i.  e.  ardentem  affectum  humilium  exaudivit 
Dominus  :  qui  enim  ardenter  orat,  valde  cavere  debet,  ne  propriis  meritis  innitatur 
vel  confidat.  Rursus,  qui  suis  meritis  non  confidit,  sed  humiliter  orat,  omnino 
vitare  habet,  ne  in  orando  pusillanimis  efl5.ciatur  aut  segnis.  Ut  ergo  Spiritus 
Sanctus,  qui  utique  principaliter  est  auctor  Canonis,  ad  talem  orationem  nos  in- 
citaret,  idcirco  in  ipso  exordio  Canonis  duo  verba  praemisit,  quorum  alterum 
dilectionem  inflammat,  videlicet  *'Patei'^\  alterum  fiduciam  exauditionis  praestat 
propter  bonitatem  ejus,  qui  petitur,  scilicet  ''clententissifne'\  et  ad  designandam 
atque  augendam  interiorem  cordis  humiliationem  inclinat  se  sacerdos  ante  altare 
praedicta  verba  dicendo  (Dion.  Carthus.  Exposit.  Missae  art.  19). 

3  Cfr.  Stephan.  Augustod.  De  Sacram.  altar,  c.  13. 


590  //.  Liturgical  and  Ascetical  Part. 

iour,  the  Cliurcli  addresses  this  prayer  to  the  ^'Father":  at  the  same 
time  presenting  her  snpplication  after  a  manner  so  very  proper  as  to 
deserve  to  be  answered.  For  she  calls  upon  God  as  *'the  most 
merciful  Father,''  she  implores  Him  *' through  Jesus  Christ, '^  she 
supplicates  with  humility  and  earnestness.  —  God  is  addressed  as 
"the  most  merciful  Father,"  because  on  account  of  His  exceedingly 
great  love  and  goodness  He  is  ever  inclined,  not  to  judge  and  punish 
according  to  the  full  rigor  of  the  law,  but  always  to  have  mercy  and 
to  spare,  inasnmch  as  He  remits  in  part  or  entirely  the  merited  pun- 
ishments.-^ "In  God's  works  and  just  judgments,"  as  St.  Leo 
remarks,  "all  is  full  of  true  justice  and  merciful  sweetness. '^^  n  jg 
with  filial  confidence,  therefore,  that  we  pray  to  the  "Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mercies  and  the  God  of  all  con- 
solation" (2  Cor.  1,3),  whose  indulgent  and  forgiving  love  here 
b^Jow  has  neither  measure  nor  limits;  He  is  "sweet  and  mild  and 
pienteous  in  mercy  to  all  that  call  upon  Him"  (Ps.  85,  5),  and, 
consequently,  ever  attentive  to  the  voice  of  our  supplication.  — This 
will  be  so  much  more  the  case,  because  we  have  offered  our  petitions 
"through  Jesus  Christ,  His  Son,  our  Lord."  In  the  Incarnation  of 
His  only-begotten  Son,  God  revealed  Himself  to  the  world  as  the 
"Father  of  Jesus  Christ";  in  His  Son  Jesus  Christ,  God  has  had 
compassion  upon  us  and  given  us  the  spirit  of  adoption,  by  which 
we  call  Him  Father  and  in  prayer  may  address  Him  as  our  Father, 
The  Saviour  glorified  and  elevated  to  the  right  hand  of  the  Father 
is  designated  as  "our  Lord",  because  He  possesses  the  fulness  of 
all  power  and  authority  in  heaven  and  on  earth,  and  because  He  has 
in  a  special  manner  acquired  the  Church  as  His  possession  in  the 
bloody  combat  of  His  death.  With  the  price  of  His  Blood  He  has 
ransomed  us;  as  redeemed  by  Him  and  as  members  of  the  Church, 
we  do  not  belong  to  ourselves,  but  to  the  Saviour,  whom  as  "our 
Lord"  we  are  ever  bound  to  serve.  Through  "His  Son"  and  "our 
Lord  Jesus  Christ''  the  Father  hears  our  petitions  and  bestows  upon 
us  all  benefits.  —  As  we  draw  near  to  the  infinite  majesty  and  holi- 
ness of  God,  with  the  consciousness  of  our  wretchedness  and  sinful- 
ness, we  pray  in  an  humble  posture  of  body  as  well  as  with  humble 
dispositions  and  sentiments  of  heart  (supplices)'^;  for  prayer  pene- 
trates more  powerfully  through  the  clouds  to  the  throne  of  God,  the 
more  profoundly  the  one  that  prays  abases  himself  interiorly  and 
exteriorly.  —  Finally,  we  present  our  petitions  with  fervor,  with 
devout  importunity  and  a  holy  vehemence;    for  the  accumulated 


1  Ad  clementiam  pertinet,  quod  sit  diminutiva  poenarutn;  in  hoc,  quod 
diminuit  poenas,  dementia  inaxime  videtur  accedere  ad  caritatem,  quae  est  potissi- 
ma  virtutum,  per  quam  bona  operamur  ad  proximos  et  eorum  mala  impedimus  (S. 
Thorn.  2,  2,  q.  157,  c.  1—4). 

2  In  Dei  operibus  atque  judiciis  nihil  vacat  a  veritate  justitiae,  nihil  a  misera- 
tione  clementiae  (Serni,  1  de  jejun.  10.  mens.). 

3  Supplex  (from  sub  and  plico,  hence,  strictly,  bending  the  knee,  kneeling 
down,  hence)  =  to  humble  one's  self,  humbly  imploring. 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration.  591 

expressions  rogamus  ac  petimics  —  "we  pray  and  beseech^'  —  pro- 
ceed from  the  greatness  and  the  liveliness  of  our  desires.^  — 

We  beseech  so  persistently  and  so  imploringly,  because  the 
object  of  our  ardent  desire  is  so  sublime  and  so  holy,  namely,  the 
gracious  acceptance  and  the  blessing  of  the  sacrificial  elements  of 
bread  and  wine  prepared  on  the  altar:  "that  Thou  accept  and  bless'^ 
these  t  presents,  etc."  The  purpose  for  which  God  is  to  "accept" 
the  material  gifts,  is  expressed  by  the  word  "bless".  By  the  bless- 
ing here  implored  is  to  be  understood ^i  first,  the  preparatory^  dedica- 
tion to  God  of  the  bread  and  the  wine,  then  the  real  Consecration  of 
these  material  gifts  and,  finally,  the  fulness  of  grace  concealed  under 
the  consecrated  elements  and  diffusing  itself  throughout  the  Church. 
As  was  previously  the  Holy  Ghost,  so  now  the  Father  is  invoked  "to 
bless"  the  elements  of  bread  and  wine,  that  is,  to  sanctify  them 
beforehand  for  their  exalted  destiny,  then  to  change  them  into  the 
Body  and  Blood  of  Christ  and  thus  to  make  them  for  us  the  source 
of  grace.  For  this  copious  blessing  we  must  and  do  pray,  because 
it  is  a  gift  of  the  condescending  love  and  a  work  of  the  almighty 
power  of  the  triune  God."* 

The  Eucharistic  elements  are  designated  and  distinguished  by 
three  names,^  inasmuch  as  we  pray  that  God  may  accept  and  bless 

1  Vehemeris  petendi  affecUis  geminatione  verbi  deprecatorii  exprimitur,  scil. 
rogamus  a.Q.  petiJnus.  Accumulantur  verba  petitionem  explicantia  ad  significandam 
ipsius  affectus  nostri  maguitudinem  (Clichtov,  Elucid.  eccl.  1.  3,  n.  4).  —  Some 
writers  endeavor  to  distinguish  the  signification  of  these  two  words.  Rogatio 
ostendit  humilitatem,  petitio  confidentiam ;  qui  aliquid  implorat,  humilitatem 
debet  ostendere  et  de  impetratione  confidere.  Itaque  supplices  rogamus,  confiden- 
ter  petimus  (B.  Odo  Camerac.  Exposit.  in  Canon,  dist.  1). 

2  Oblationem  nostram,  quaesumus,  Domine,  misericorditer  acceptare  et  sanc- 
tificare  digneris,  ut  ejus  sanctificatione  nobis  salus  proveniat  et  defensio  sempi- 
terna  (Sacram.  Gregor.).  —  Acceptus  (graciously  received)  =  welcome,  agreeable, 
pleasing;  acceptum  habere  =  acceptare,  to  receive,  to  be  contented  with.  Accep- 
tabis  (ey5oicT7(rets)  sacrificium,  oblationes  et  holocausta  (Ps.  50,  21).  —  Sacerdotum 
est  offerre  et  majestatem  Dei  invocare ;  Dei  est  autem  dignanter  suscipere  et  ea 
quae  offeruntur  benedicere  (Florus  Diac.  De  actione  Miss.  n.  43). 

^  Petimus,  ut  Deus  Pater  benedicat  haec  dona,  h.  e.  ut  benedictionem  suae 
virtutis  et  gratiae  illis  infundat,  ut  idonea  sint  tam  digno  sacramenta  (Clichtov.  1. 
c.  n.  5).  —  Uti .  .  .  benedicas,  i.  e.  gratia  et  virtute  coelesti  perfundas  atque  sancti- 
fices  convertendo  ea  in  corpus  et  sanguinem  Christi  (Dion.  Carthus.  Exposit.  Miss, 
art.  18).  —  Petimus,  ut  Deus  acceptet  et  benedicat  haec  dona  ad  totius  Ecclesiae 
tructum  et  utilitatem  (Suarez  disp.  83,  sect.  2,  n.  6;. 

*  Efficacia  verborum  sacramentalium  impediri  potest  per  intentionem  sacer- 
dotis.  Nee  tamen  est  inconveniens  quod  a  Deo  petamus  id  quod  certissime  scimus 
ipsum  facturum,  sicut  Christus  (Joan.  c.  17)  petit  suam  clarificationem  (S.  Thorn. 
3,  q.  83,  a.  4  ad  7). 

^  Quod  subjungitur :  haec  dona,  haec  munera,  haec  sancta  sacrificia  illibata, 
non  aliud  atque  aliud  dicitur;  sed  res  una  pro  sua  magnitudine  diversa  appella- 
tione  laudatur  et  laudando  commendatur.  Ipsa  sermonum  repetitio  tanti  sacramenti 
est  commendatio  et  piae  devotionis  excitatio  (Flor.  Diacon.  n.  44). 


^^2  II'  Liturgical  and  Ascetical  Part. 

**these  presents,  these  gifts,  these  holy  unspotted  sacrifices/*  Else- 
where, notably  in  the  Secreta^  each  of  these  three  words  is  often  met 
with  singly  to  signify  the  sacrificial  elements.  They  all  indeed 
designate  one  and  the  same  thing  —  namely,  the  Host  and  the 
chalice  containing  the  wine,  but  under  different  aspects  and  from 
different  sides.  The  elements  of  bread  and  wine  are  called  '  'presents'  * 
{dona)  and  "gifts"  (munera)^  inasmuch  as  they  are  simply  regarded 
in  the  light  of  religious  offerings,  which  we  dedicate  and  present  to 
our  Lord ^;  ''sacrifices"  (sacrificia)^  on  the  contrary,  the  altar-gifts 
are  termed  such  even  before  the  Consecration  by  anticipation,  inasmuch 
as  they  are  prepared  and  destined  soon  to  be  consecrated  into  the  true 
Body  and  Blood  of  Christ.-  In  consideration  of  this  their  sublime 
destiny,  the  Eucharistic  elements  are  not  called  simply  "sacrifices", 
but  "holy  unspotted  sacrifices"  {sancta  sacrificia  iUibata)'^]  for  it  is 
the  "Holy  of  Holies",  the  Lamb  without  stain  or  blemish,  that  is 
offered  under  the  appearances  of  bread  and  wine.  Yet  the  matter 
also  of  the  Sacrifice  can  as  such  be  called  "holy",  inasmuch  as  it 
has  previously  been  separated  from  profane  use  and  dedicated  to  the 
service  of  God;  it  can  likewise  be  designated  as  "unspotted", 
because  in  its  selection  and  preparation  religious  care  was  taken  that 
the  sacrificial  bread  and  wine  should  be  faultless  and  without  any 
foreign   admixture.^ 


1  To  distinguish  between  the  dona  and  munera,  a  secure  point  of  support  is 
wanting ;  hence  these  two  words  have  undergone  so  great  a  variety  of  interpreta- 
tions. As  a  rule,  it  is  said  that  the  oblations  are  called  dona,  because  God  has 
imparted  them  to  us,  and  munera,  because  we  return  them  to  Him;  or  the  word 
dona  indicates,  that  we  freely  present  the  altar-gifts,  while  the  designation  munera 
refers  to  our  obligation  of  presenting  them. 

2  Bread  and  wine  vocantur  sacrificia  per  anticipationetn y  quia  sunt  materia, 
ex  qua  conficieudum  est  sacrificium,  et  dicuntur  sacrificia  initiative ^  quia  prae- 
parantur  in  sacrificium  (Quarti,  p.  2,  tit.  9,  sect,  2,  dub.  1). 

^  The  sacrificial  gifts  on  the  altar  (sacrificia)  are  called  illibata,  inasmuch  as 
in  their  natural  state  they  are  inviolable,  uninjured,  sound  (that  is,  sine  defectibus, 
as  they  are  cited  in  the  Missal);  sancta^  inasmuch  as,  by  a  supernatural  dedication, 
they  are  consecrated  to  God,  they  belong  to  God,  and,  therefore,  as  the  property  of 
God,  they  are  holy,  venerable,  inviolate  and  not  to  be  touched.  —  Ex  hoc  verbo  (sc. 
illibata)  admonemur,  ut  appositus  panis  integer  sit  et  nulla  fractione  vel  laesura 
violatus  (B.  Odo  Camerac.  Exposit.  in  Canon,  dist.  1). 

*  Donum  est,  quod  a  superiore  datur,  munus,  quod  ab  inferiore.  Unde  panis 
et  vinum  sunt  dona  a  Deo  nobis  donata,  numera  a  nobis  Deo  oblata ;  solemus  enim 
illos  munerare,  a  quibus  aliquid  volumus  obtinere.  Eadem  sunt  sacrificia  sancta^ 
scil.  Deo  dicata  et  ad  sacrificium  sanctum  praeparata.  Illibata  sunt  nee  corporali 
gustu  nee  aliqua  fractione  vitiata,  sed  integra  et  intacta  (Stephan.  Augustodun.  De 
sacram.  altar,  c.  13).  —  Dona  illibata,  quia  ad  litteram  pura  et  integra  esse  debent 
propter  significationem  et  reverentiam  tanti  sacramenti :  non  enim  debet  panis 
maculosus  esse  vel  vinum  permixtum,  nisi  cum  modica  aqua  (Dion.  Carthus.  Ex- 
posit.  Missae  art.  18).. —  Dicuntur  pliiralitatis  numero  dona,  munera  et  sacrificia, 
quoniam  panis  et  vini,  antequam  consecrantur,  alia  et  alia  est  substantia  et  una  ab 
altera  reipsa  discrepans,  quae  substautiarum  diversitas  numero  multitudinis  apte 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration,  593 

The  sacrificial  gifts  designated  are  offered  up  to  God  for  the 
welfare  of  the  Church  and  her  members.  But  since  not  the  natural 
matter  of  bread  and  wine,  but  the  Body  and  Blood  of  Christ  alone 
are  the  real  sacrifice  of  the  Church  and  her  fountains  of  grace,  it  is 
evident  that  this  offering  cannot  exclusively  have  for  its  object  the 
gifts  of  bread  and  wine,  but  must  also  be  referred  principally  to  that 
which  they  are  soon  to  become,  that  is,  the  Sacrifice  of  the  Body  and 
Blood  of  Jesus  Christ.^  The  full  meaning  of  our  prayer  may  thus 
be  expressed:  We  beseech  Thee,  O  Father,  that  Thou  wouldst  accept 
and  bless  these  material  gifts,  which  we  present  to  Thee,  in  order 
that,  by  the  blessing  of  Consecration,  they  may  become  a  heavenly 
healing  fountain  for  the  Church."^  It  is,  therefore,  the  Sacrifice  of 
the  Body  and  Blood  of  Jesus  Christ  which  we  have  especially  in  view 
when  offering  the  bread  and  wine,  and  through  which  we  implore 
and  expect  all  the  gifts  of  salvation. 

"Principally"  and  "in  the  first  place"  (imprimis)  the  Eucharis- 
tic  Sacrifice  is  offered  for  the  "holy  Catholic  Church  of  God"  (j;ro 
Ecclesia  tua  sancta  catliolicay^  hence  from  every  Mass  there  flow 
to  her  abundant  fruits  and  blessings.  The  Heavenly  Father  is  the 
Lord  of  the  Church,  and  the  Church  is  His  property.  He  has  pur- 
chased her  with  the  Precious  Blood  of  His  Son;  hence  she  belongs 
to  Him,  and  she  is  bound  to  serve  Him.  —  As  the  Church  of  the 


exprimitur:  nam  hoc  loco  ipsa  demonstranlur  ante  factam  consecrationem.  Ea  vero 
consummata,  iuterdum  etiam  adhuc  nomine  cousimili  et  multitudinem  indicante 
explicantur,  et  sacramenta  aut  sacrificia  dicuntur,  non  quidem  ob  substantiarum 
(quae  jam  conversae  sunt)  varietatem,  sed  ob  specieriun^  sub  quibus  tarn  sancta 
continentur  mysteria  diversitateni  (Clichtov.  Elucid.  eccl.  1.  3,  n.  6). 

1  Per  haec  dona,  ut  nunc  coram  Deo  proponuntur,  nihil  postulatur,  sed  per 
sacrificium,  ad  quod  destinantur,  et  per  Christum  offerendum  in  eodem  sacrificio. 
(Quarti  1.  c.) 

2  Non  offerimus  panem  et  vinum  pro  Ecclesia  simpliciter  et  absolute,  vel  tan- 
quam  sacrificium  principaliter  finaliterque  intentum,  sed  tali  respectu  et  intentione, 
ut  convertantur  divina  virtute  in  corpus  et  sanguinem  Christi,  sicque  offeramus 
Patri  coelesti  sacrificium  perfectum  et  sanctum,  videlicet  corpus  et  sanguinem 
Filii  sui  carissimi  (Dion.  Carthus.  Expos.  Miss.  art.  19).  —  Cum  dicimus,  nos 
offerre  panem  Deo  pro  Ecclesia,  sensus  est,  nos  offerre  Deo  panem  consecrandum 
et  ex  quo  per  consecrationem  verum  sacrificium  Deo  immolandum  est  pro  ecclesia. 
(Bellarmin.  De  Missa  lib.  2,  c.  21.) 

3  Intende  cur  celebres  celebrareque  debeas.  Nempe  propter  easdem  causas^ 
ob  quas  Christus  se  obtiilit  in  cruce  Deo  Patri,  tu  quoque  eum  offerre  debes  eidem 
in  altari :  h.  e.  primo  et  principaliter  pro  tota  Ecclesia,  pro  infidelium  conversione, 
pro  fidelium  reformatione,  pro  universorum  salute,  pro  occurrentibus  causis  et 
necessitatibus  quibuscunque,  pro  propinquis,  commissis  et  benefactoribus  tuis 
fidelibusque  defunctis,  et  pro  quibus  ex  speciali  causa  vis  exorare,  atque  pro  tui 
ipsius  condigna  emendatione  in  omnibus.  Ut  ergo  utcunque  pro  viribus  tuis  existas 
idoneus  deprecari  et  offerre  pro  tantis  ac  talibus  causis,  satage  et  indefesse  conare 
teipsum  Deo  placitum  exhibere,  ei  familiariter  adhaerere,  ipsum  intra  te  amorose 
complecti,  sinceriter  contemplari  omnique  die  magis  ferventer  diligere  (Dion.  Car- 
thus. De  sacram.  Euchar.  serm.  3). 

37 


594  //.  Liturgical  and  Ascetical  Part, 

*' living  God"  she  is  *'lioly";  and  the  Sacrifice  of  the  Mass  is  pre- 
cisely that  inexhaustible  fountain  of  holiness,  in  the  splendor  of 
which  the  Church  shines  always  more  or  less  brightly.  —  The  holy 
Church  of  God  is  also  ''Catholic",  that  is,  universal,  since  she 
extends  over  the  whole  globe  of  the  earth,  and  continues  to  live  and 
work  throughout  all  ages,  until  time  shall  merge  into  eternity.  She 
is  that  stately,  majestic  tree  of  life  which  affords  shelter  to  the  whole 
world,  and  under  whose  branches  all  nations  have  been  and  are 
constantly  gathered. 

Four  graces  are  here  implored  for  the  Church  by  virtue  of  the 
Eucharistic  Sacrifice;  we  beg  the  lyord,  namely,  to  grant  and  pre- 
serve peace  to  her  (pacificare)^  to  protect  and  to  shelter  her  (cus to- 
dire),  to  give  her  unity  and  confirm  her  therein  {adnnare) ^  to  guide 
and  to  direct  her  {r  eg  ere),  and  this  ''throughout  the  whole  earth" 
{toto  orhe  terrarum)  from  the  rising  of  the  sun  to  the  setting  thereof.^ 

a)  May  the  Lord  grant  peace  to  His  Church  —  true  and  com- 
plete, interior  and  exterior  peace!  This  peace  is  a  great  boon,  rich 
in  blessings;  it  facilitates  the  exercise  of  her  great  mission,  which 
consists  principally  in  imparting  to  mankind  the  treasures  of  divine 
truth  and  grace;  it  assists  the  Church  to  save  souls,  to  consecrate  and 
sanctify  the  temporal  life  in  all  its  forms  and  relations.  Peace  is 
"the  tranquillity  of  order"  (tranquillitas  ordinis  —  S.Aug.)  and 
enables  us  to  "lead  a  quiet  and  peaceable  life  in  all  piety  and  chas- 
tity" (i  Tim.  2,  2).  Hence  the  Church  so  often  and  so  fervently 
prays:  "Grant,  O  Lord,  peace  in  our  days;  for  there  is  no  other  that 
combats  for  us,  than  Thou  our  Lord  and  God!"  She  ardently  desires 
"to  overcome  all  error  and  opposition  in  order  to  be  enabled  to  serve 
the  Lord  with  perfect  freedom."  But  how  can  the  Church  be  able 
to  live  long  in  peace  in  a  world  filled  with  unbelief  and  immorality? 
Her  journey  throughout  the  ages  has  always  been  a  warlike  pilgrim- 
age. She  is  here  below  at  all  times  the  Church  Militant;  she  must 
strive  and  combat  until  she  reaches  the  Heavenly  Jerusalem.  In  her 
combat  against  a  God-forsaken  world,  "she  never  gets  beyond  a 
truce,  and  it  is  seldom  that  she  ever  has  so  much  as  that.  Her  very 
alliances  must  needs  be  full  of  suspicions  from  long  experience,  and 
in  reality  they  are  rather  fresh  anxieties  than  permissions  for  repose. 
At  best,  she  can  live  only  as  the  timid  deer  in  the  forest,  whose  every 
echo  is  ringing  with  the  hunter's  horn.  She  is  less  at  her  ease  in 
a  Concordat  than  in  a  Catacomb"  (Faber).  Thus  the  Church  must 
at  all  times  be  ready  as  "an  army  in  battle-array,"  and  persevere  in 
combating  the  deceit  and  power  of  her  numberless  enemies,  who  are 
unceasingly  intent  on  harassing  and  enslaving  her,  on  perverting 


1  A  certain  Christian  (Felix)  begged  the  holy  Bishop  Fructuosus  of  Tarragona 
(t  529),  when  the  latter  was  about  to  suffer  martyrdom,  to  remember  him.  Cui 
sanctus  Fructuosus  cunctis  audientibus  clara  voce  respondit:  In  mente  me  habere 
necesse  est  Ecclesiam  catholicain  ab  OriefUe  usque  in  Occidente  diffusain  (cfr.  S. 
Aug.  Serm.  273,  n.  2). 


57.  The  First  Prayer  of  the  Canon  before  the  Consecration,  595 

and  destroying  her.^     To  whom  then  should  she  have  recourse  but 
to  God,  who  is  her  Safeguard  and  her  Helper  ? 

h)  Hence  we  implore  that  God  may  be  pleased,  amid  all  assaults 
and  oppressions,  to  protect  and  defend  His  Church  as  the  apple  of 
His  eye;  that  He  vouchsafe  to  shelter  her  under  the  shadow  of  His 
wings,  until  the  wicked  shall  have  passed  away  (Ps.  i6,  8).  We 
beseech  the  Lord  to  save  the  shepherd  and  the  sheepfold  from  the 
rage  of  ravenous  wolves,  from  the  bite  of  venomous  serpents.  He 
has  promised  His  Church  protection  and  victory  over  all  her  adver- 
saries. If  God  protects  His  people.  His  kingdom,  His  Church,  what 
then  can  the  gates  of  hell  avail  against  them?  We  may,  therefore, 
in  time  of  persecution  and  tribulation  cry  out  confidently:  ''Our  God 
is  our  refuge  and  strength,  a  helper  in  troubles  which  have  found  us 
exceedingly.  Therefore,  we  will  not  fear,  when  the  earth  shall  be 
troubled  and  the  mountains  shall  be  removed  into  the  heart  of  the 
sea.  Nations  were  troubled  and  kingdoms  were  bowed  dowm;  God 
uttered  His  voice,  —  the  earth  trembled.  The  Lord  of  armies  is 
with  us,  the  God  of  Jacob  is  our  protector''  (Ps.  45,  2 — 3;  7 — 8). 

c)  Strong  and  invincible  is  the  Church  in  combat  only  through 
the  union  and  harmony  of  her  members;  therefore,  we  pray  that 
God  may  unite  His  Church,  that  is,  constantly  preserve  her  and  con- 
firm her  always  more  in  union.  In  this  grand  unity,  which  is 
wrought  through  the  firm  cement  of  faith  and  love,  shines  forth  con- 
spicuously the  Church's  supernatural  majesty  and  glory,  her  inex- 
haustible fulness  of  life  and  power  of  victory.  No  earthly  power  is 
able  to  divide  and  split  the  marvellous  unity  of  the  Church,  that 
supernatural  communion  of  life  and  love  existing  among  and  binding 
together  the  children  of  the  divine  Catholic  family ;  for  this  bond  of 
union  between  the  shepherd  and  the  fold,  as  also  between  Catholics 
of  all  nations,  has  only  the  more  closely  and  indissolubly  been  en- 
twined by  the  blood  of  martyrs  and  the  sufferings  of  confessors. 
For  this  very  union  of  all  the  faithful  among  themselves  and  with 
God,  the  Saviour  prayed  most  especially  before  His  passion:  "Holy 
Father,  sanctify  them  in  truth.  Thy  word  is  truth.  As  Thou  hast 
sent  Me  into  the  world,  I  also  have  sent  them  into  the  world.  And 
for  them  do  I  sanctify  Myself :  that  they  also  may  be  sanctified  in 
truth.  And  not  for  them  only  do  I  pray,  but  for  them  also  who 
through  their  word  shall  believe  in  Me:  that  they  all  may  be  one,  as 
Thou,  Father,  in  Me  and  I  in  Thee:  that  they  also  may  be  one  in 
us:  that  the  world  may  believe  that  Thou  hast  sent  Me"  (John  17, 
17 — 20).  He  that  separates  himself  from  this  living  unity,  is  like 
a  branch  cut  off  and  withered,  that  is,  he  will  go  to  destruction. 

d)  Finally,  we  petition  God  that  He  would  govern,  guide  and 
direct  His  Church.^     This  He  does  through  the  Pope,  the  bishops 


^     Ecclesia  Dei,  semper  in  procinctu  posita,  incessabili  pugna  contra  inimicos 
dimicat  (Pontif.  Rom.  De  ordinal,  diaconi). 

2    Ut  in  suis  consiliis,  dispositionibus,  judiciis,  decretis,  institutis,  actionibus 
nullo  decipiatur  errore  et  in  omnibus  tuo  ducatur  moderamine  (B.  Odo  Camerac.  I.e.). 


596  //.  Liturgical  and  Ascetical  Part. 

and  the  priests.  The  increase,  splendor  and  beauty  of  the  Church 
depend  principally  on  the  worthiness,  the  fervor  and  the  fidelity  of 
her  rulers  and  teachers.  Therefore,  we  pray  God  that  He  would 
give  to  His  Church  pastors,  prepared  to  sacrifice  their  ease  and  com- 
fort, their  liberty  and  their  life  for  the  sheep  of  Christ;  shepherds 
who  ^'in  word,  in  conversation,  in  charity,  in  faith,  in  chastity  show 
themselves  an  example  to  the  faithful"  (i  Tim.  4,  12);  shepherds 
who  with  humility  and  meekness,  with  courage  and  fortitude,  with 
self-devotedness  and  disinterestedness  lead  the  flock  confided  to  them 
in  the  ways  of  salvation  and  pasture  them  in  the  meadows  of  grace, 
at  the  fountains  of  the  waters  of  life.  Such  shepherds  are  a  joy  to 
Heaven  and  earth.  But  it  behooves  us  to  beseech  God  to  send  such 
laborers  into  His  vineyard. 

After  this  manner  do  we,  in  the  first  place,  offer  our  prayers 
and  the  Sacrifice  for  Holy  Church,  for  she  is,  indeed,  our  greatest 
benefactress,  our  spiritual  mother.  For  the  Church  the  Lord  shed 
His  Heart's  blood,  that  He  might  present  to  Himself  a  glorious 
Church,  not  having  spot  or  wrinkle  or  any  such  thing  (sine  macula) , 
but  that  she  should  be  holy  (sancta)  and  without  blemish,  immacu- 
late (immacnhita).  Should  we  not  then,  with  filial  devotedness, 
love  and  reverence  her,  be  zealous  and  make  sacrifices  for  her  cause, 
pray  and  labor  for  her,  combat  and  suffer  for  her,  live  and  die  for 
her  ?  In  these  points  is  revealed  that  sincere  and  devoted  affection 
which  blooms  from  a  lively  faith.  If  I  forget  thee,  holy  Church, 
let  my  right  hand  be  forgotten,  let  my  tongue  cleave  to  my  jaws,  if 
I  do  no  not  remember  thee,  if  I  make  thee  not  the  beginning  of  my 
joy!  (Cf.  Ps.  136.)  "Even  to  have  to  mourn  and  to  suffer  with  the 
Church  of  God,  is  always,  because  true  happiness  accompanies  it, 
incomparably  better  than  to  have,  without  her  and  outside  of  her, 
every  kind  and  degree  of  earthly  prosperity  and  pleasure,  and  in- 
finitely more  noble  than  to  possess  the  height  of  temporal  power." 
Sacrifice  and  prayer,  offered  principally  for  the  Church,  indirectly 
benefit  the  whole  world;  for  in  proportion  as  the  Church  is  exalted 
and  propagated,  the  wider  and  the  more  abundantly  can  she  pour 
forth  the  gifts  of  salvation,  the  treasures  of  grace  and  truth  over  all 
mankind. 

The  general  fruit  of  the  Sacrifice  falls  the  more  copiously  to  the 
share  of  the  individual  members  of  the  mystical  body  of  Christ  in 
proportion  as  they  contribute  to  the  common  welfare  of  the  Church^; 
hence  we  have  now  a  special  and  an  express  offering  and  prayer  for 
the  Pope,  and  for  the  cliief  pastor  of  the  diocese  in  which  the  holy 
Mass  is  celebrated.^     Then   is   added  a  general   intercession   for  all 


^  Saepe  Praelatis  aliisque  publicis  personis,  a  quibus  bonum  Ecclesiae  multum 
pendet,  ratione  sacrificiorum  dantur  particulares  aliquae  gratiae  propter  bonum 
commune  Ecclesiae,  cui  muUum  expedit  cjusmodi  personas  singulariter  a  Deo 
diri^i  (Coninck,  De  vSacrament.  q.  83,  art.  1,  dub.  9,  concl.  7). 

2  From  the  most  ancient  times  it  has  been  customary  to  name  the  Pope  and 
the  bishop  of  the  diocese  in  the  prayers  of  the  Canon.     Until  the  eleventh  century 


57/  The  First  Prayer  of  the  Canon  before  the  Consecration,  597 

those  persons  who  not  only  preserve  the  true  faith  in  their  heart  and 
confess  it  with  their  lips,  but  who,  moreover,  according  to  their 
ability  defend  and  propagate  it. 

It  is  proper  that,  throughout  the  entire  Church,  the  Pope  should 
be  prayed  for  and  the  Sacrifice  be  offered  for  him,  for  he  is  the  \'icar 
of  Jesus  Christ,  the  infallible  teacher  and  supreme  pastor  of  all  the 
faithful,  the  head  and  father  of  all  Christendom.  The  rays  of  the 
sun  are  not  more  intimately  united  to  the  sun  itself,  nor  the  branch 
to  the  trunk  of  the  tree,  nor  the  rivulet  to  its  source,  than  are  the 
pastors  of  the  Church  with  their  flocks  connected  with  the  Pope. 
He  has  in  his  keeping  all  the  treasures  of  salvation,  and  through  him 
only  are  they  accessible  to  us.  Vltae  redudit  pascua  etfontes  sacros 
—  the  Church  sings  —  ''He  gives  admission  to  the  pastures  and  to 
the  sacred  fountains  of  life.'*  How  prejudicial  and  hurtful  to  any 
one,  therefore,  is  separation  from  the  centre  of  unity  in  the  Church! 
"Where  Peter  is,  there  is  the  Church' '  — resounds  throughout  all 
ages.^  The  more  noble  the  blessings  for  which  w^e  are  indebted  to 
the  Pope,  the  more,  as  head  and  support  of  the  Church,  he  is  per- 
secuted and  oppressed  by  the  children  of  darkness,  the  more  child- 
like, faithful  and  loyal  should  be  our  devotedness  and  attachment  to 
him,  the  more  fervent  and  persevering  should  we  pray  for  him. 

As  all  pastors  with  their  flocks  follow  the  Pope,  in  like  manner, 
should  all  the  priests  and  the  faithful  of  a  diocese  be  attached  to 
their  bishop,^  whom  the  Holy  Ghost  has  appointed  to  feed  them. 
Next  to  the  Pope,  therefore,  it  is  right  and  proper  that  in  all  the 
churches  of  a  diocese  the  ruling  bishop  should  be  commemorated  by 
name,^  that  he  may  obtain  strength  and  wisdom  to  exercise  his 
sacred  and  difficult  office  according  to  God's  will. 


the  prayer  for  the  bishop  is  wanting  in  some  manuscripts.  To  the  Pope  and  bishop 
is  often  added  in  the  third  place  the  king  or  emperor.  Towards  the  end  of  the 
Middle  Age  the  names  of  temporal  rulers  were  effaced  from  the  manuscripts.  With 
the  exception  of  the  never  omitted  prayer  for  the  Pope,  the  naming  of  the  spiritual 
and  temporal  superiors  was  subject  to  constant  changes  during  the  Middle  Age. 
In  Austria,  by  virtue  of  a  papal  privilege,  the  emperor  is  prayed  for  by  name. 

^  Udi  Petrus,  ibi  ecclesia  :  ubi  Ecclesia,  ibi  nulla  mors,  sed  vita  aeterna  (S. 
Ambr.  Enarr.  in  Ps.  40,  n.  30). 

2  Antistes  (Trpoeardjs)  from  antisto,  to  stand  in  front,  to  have  the  preference, 
prominent  =  the  head,  especially  the  first  and  chief  priest ;  hence  the  ancient 
Christian  designation  of  a  bishop.  Antistes  dicitur  a  verbo  antesto  (=  emineo, 
excelloj,  eo  quod  universum  populum  dignitate  et  honore  superemineat  CPseudo- 
Alcuin.  c.  36). 

3  The  name  of  the  bishop  of  the  diocese  in  which  a  priest  celebrates,  is,  in 
contradistinction  from  the  Pope,  mentioned  without  an  inclination ;  if  his  name  is 
unknown,  merely  antistite  nostro  is  said,  by  which  the  bishop  in  question  is  under- 
stood. However,  in  order  that  the  name  of  the  antistes  be  mentioned,  he  must 
really  hold  the  episcopal  chair,  that  is,  he  must  have  been  named  (chosen)  and 
confirmed,  as  also  have  undertaken  the  government  of  the  diocese  ;  it  is  not  requi- 
site that  he  should  be  consecrated.  An  (episcopally  consecrated)  Vicar  Capitular, 
or  Vicar  Apostolic  must  not  be  named.     The  name  of  the  Catholic  ruler  of  the 


598  //.  Liturgical  and  Ascetical  Part. 

Finally,  * 'all  orthodox  believers  and  professors  of  tlie  Catholic 
and  Apostolic  faith"  are  prayed  for  (j^ro  omnibus  orthodoxis  atque^ 
catholicae  et  apostoUcae  fidei  cidtoribus). 

According  to  the  definition  of  the  word,  such  persons  are  here 
designated  who  not  only  are  "orthodox  believers"  (orthodoxi) ^^  that 
is,  who  not  only  confess  the  pnre,  genuine,  unadulterated  faith  (in 
word  and  deed),  but  who,  at  the  same  time,  are  called  and  exert 
themselves  to  plant,  to  nurture,  to  propagate  and  establish  the  true 
faith,  which  is  "Catholic  and  Apostolic"  (adtores  fidei).^  Among 
them  must  be  reckoned,  first  of  all,  the  bishops  and  priests,  because 
they  are  the  pastors  and  teachers  appointed  by  Christ  for  the  edification 
of  His  mystical  body,  for  the  consummation  of  saints  and  for  the 
administration  of  divine  service.  Moreover,  it  corresponds  to  the 
context  that,  after  mentioning  by  name  the  Pope  and  the  bishop  of 
the  diocese,  the  remaining  hierarchical  rulers  and  leaders  of  the 
Church  of  God  should  be  remembered,  in  order  that  they  may 
worthily  exercise  their  pastorate  for  the  honor  of  God  and  the  salva- 
tion of  souls.  But  since  the  words  "orthodox  promoters  of  the 
Catholic  and  Apostolic  faith"  have  a  general  meaning,  there  is 
nothing  at  the  same  time  to  prevent  their  reference  and  application 
to  all  those  of  the  faithful  who,  although  not  by  the  office  of  the 
apostolate  and  by  preaching,  but  still  in  other  ways  contribute  ac- 
cording to  their  ability  to  the  propagation  of  the  faith. ^  All  Chris- 
country  may  be  inserted  only  in  virtue  of  a  special  indult  of  the  Holy  See  (S.  R.  C. 
20.  Mart.  1862).  If  the  Papal  or  Episcopal  See  is  vacant,  then  the  respective  words 
(una  cum  famulo  .  .  .  and  et  antistite  nostro)  are  omitted.    (Cf.  Cavalieri  V,  c.  16.) 

1  Atque  (from  ad-que)  serves  here  Cas  frequently  in  other  cases)  for  the  intimate 
synonymous  connection,  that  is,  of  ideas  and  thoughts,  which  of  themselves  are 
closely  connected  with  one  another,  in  which  the  more  significant  word  stands  last 
=  for  all  who  possess  the  true  faith  (that  is,  the  Catholic  and  Apostolic  faith),  and 
cherish,  support  and  extend  it.  Orthodoxi  and  fidei  cultores  are,  therefore,  not 
two  different  classes  of  persons,  as  many  erroneously  assume. 

2  Orthodoxus,  6p668o^os,  having  true  faith,  qui  de  fide  recte  sentit  (from  6p66s, 
rectus,  and  66^a,  sententia).  —  Orthodoxi,  i.  e.  rectae  gloriae  dicuntur,  eo  quod 
nuUo  errore  depravati  rectae  fidei  confessione  Deum  glorificant  (Pseudo-Alcuin. 
c.  40).  —  Orthodoxi,  i.  e.  vita  et  doctrina  gloriosi  (B.  Odo  Camerac.  Exposit.  in 
Canon,  dist.  1). 

3  Cultor=  qui  colit,  the  worker,  cultivator,  nurse,  worshipper.  Rogamus  pro 
his  etiam,  qui  fidera  excolunt  vomere  praedicationis  et  semine  boni  operis  (Steph. 
Augustod.  De  sacram.  altar,  c.  13).  —  Cultores  fidei  dicuntur,  qui  sarculo  correctio- 
nis  et  Sanctis  documentis  earn  excolunt  (Rob.  Paulul.  De  offic.  eccl.  1.  2,  c.  29).  — 
Fidei  cultoribiis  —  non  fidem  tantuni  habentibus.  Aliud  est  enim  fidem  habere  et 
aliud  fidem  colere;  fidem  colit,  qui  studet  et  intendit  secundum  fidem  vivere,  cum 
multi  fidem  habeant,  qui  hoc  non  faciunt  (B.  Odo  Camerac.  1.  c).  **For  all  those 
who  profess  the  Catholic  and  apostolic  faith,  that  faith  which  the  apostles  tauglit 
and  propagated  in  all  the  churches,  for  those  especially  whose  zeal  labors  to  spread 
it,  and  whose  pious  examples  tend  to  preserve  it"(Le  Courtier,  Manuel  de  la  Messe 
chap.  4,  §  1).  —  The  expression  fidei  cultores  is  found  also  in  St.  Fulgeutius 
(Pro  fide  catholica  n.  2). 

*  Quamvis  pro  tota  plebe  Christiana  sit  in  Missa  generaliter  et  primo  orandum, 
tamen  pro  Summo  Pontifice  et  proprio  Pastore  praecipue  exorare  oportet,  deiude 


57 ,   The  First  Prayer  of  the  Canon  before  the  Consecration,  599 

tians  have  in  a  wider  sense  a  priestly  and  apostolic  vocation;  they 
can  and  should  exercise  the  apostolate  of  pra\'er  and  alms,  of  labor 
and  suffering,  in  this  that  they  make  the  interests  of  the  Sacred 
Heart  of  Jesus  their  own,  praying,  suffering,  sacrificing  themselves 
in  union  with  this  divine  Heart,  that  the  kingdom  of  faith  in  the 
world  may  be  spread  ever  more  and  more,  and  flourish  ever  more 
firmly.  Thus  all  the  faithful  should  be  actively  employed  in  the 
extension  and  exaltation  of  the  kingdom  of  God,  and  should  labor 
for  the  salvation  of  souls,  by  striving  to  procure  for  others  also  the 
grace  of  the  true  and  life-giving  faith. 

2.  Memento^  Domine^  famulorum  famiilarwnqtie  tuanmi  N. 
et  N} —  "Remember,  O  Lord,  Thy  servants  and  handmaids  N.  and 
N."  With  these  words  begins  the  second  link  of  the  first  Canon- 
Prayer;  in  it  the  special  petitions  at  the  Holy  Sacrifice  are  continued, 
or  taken  up  again.  * 'Remember,'^  O  Lord,  Thy  servants  and  hand- 
maids," that  is,  attend  —  have  regard  —  to  their  necessities  wntli 
loving  care,  grant  them  Thy  favor  and  mercy,  give  them  grace  and 
happiness,  bless  them.  In  this  sense  the  word  remember,  especially 
in  connection  with  the  term  visit,  is  often  said  of  God  in  Holy 
Scripture.  "What  is  man  that  Thou  art  mindful  of  him,  or  the  son 
of  man  that  Thou  visitest  him?"  exclaims  David  (Ps.  8,  5).     Else- 


pro  his,  qui  in  populo  christiano  excellentius  clarent  et  pluribus  prosunt  fidemque 
per  suam  sapientiam  defendunt  atque  exponunt  (Dion.  Carthus.  Expos.  Miss. 
art.  18). 

1  Tot  famuli  famulaeque  Christi  (S.  Aug.  Epist.  36,  n.  4).  Elsewhere  (for 
example,  Orate  fratres)  mention  is  made  of  the  stronger  sex  in  the  liturgy,  when 
the  feminine  sex  is  included.  Non  est  masculus  net[ue  femina :  omnes  enim  vos 
unum  estis  in  Christo  Jesu  (Galat.  3,  28).  —  Prius  oblationes  sunt  commendandae 
(in  the  Offertory)  et  tunc  eorum  nomina  quorum  sunt  (the  names  of  those  who 
offer)  edicenda,  ut  inter  sacra  mysteria  (in  the  Canon)  nominentur  (Innocent  I. 
[t  417],  Ad  Decentium  n.  5).  —  Quia  in  quibusdarn  codicibus  invenitur  N.  littera, 
aliquorum  fieri  memoriam  nominatim  significatur.  Unde  qiiidani  usu  tenent  hoc 
in  loco  memorandi  quos  cariores  habent,  subjungentes :  "  et  omnium  circumad- 
stantium,"  ut  facta  memoria  carorum  absentium,  fiat  et  adstantium  (B.  Odo 
Camerac,  dist.  2). 

2  Memento^  i.  e.  recordare,  non  quod  in  Deum  cadat  oblivio,  sed  ut  per  modum 
recordantis  se  habeat,  reminiscendo  misericordiae  suae  et  subveniendo  in  omni 
tribulatione  et  necessitate  et  tribuendo  dona  gratiarum,  quae  postulantur  ab  ipso. 
Sed  cum  in  Canone  debeat  intellectus  sacerdotis  niaxime  esse  divinis  infixus  atque 
sensibilia  deserens,  mirum  videtur,  quod  in  hoc  fit  memoria  hominum  in  carne 
viventium,  cum  talis  memoria  contemplationem  impedire  et  evagationem  inducere 
soleat.  Et  respondendum,  quod  hie  fit  rationabiliter  vivorum  memoria,  sed  ne  talis 
memoria  devotionem  impediat  vel  distractionem  inducat,  caute  agenda  est,  non 
nimis  immorando  consideration!  personarum  vel  circumstantiarum  et  rerum,  quae 
eas  concernunt,  sed  potius  in  principio  hujus  memoriae  debet  sacerdos  oculum 
cordis  sui  contemplationi  Dei  vehementer  infigere,  cogitando  de  Deo  ea,  quae 
devotionem  atque  fervorem  caritatis  magis  accendunt,  et  tunc  in  tali  mentis  fervore 
Deum  ardenter  orando,  ut  se  exaudire  dignetur  pro  his,  quos  nominabit,  ipsas  vero 
personas  cursorie  meditando,  sed  bona,  quae  eis  petit,  intente  et  amorose  rogando 
(Dion.  Carthus.  Exposit.  Missae  art.  20). 


600  //.    Liturgical  and  Ascetical  Part. 

where  lie  prays:  * 'Remember  us,  O  Lord,  in  the  favor  of  Tliy  people, 
visit  us  with  Thy  salvation"  (Ps.  105,  4). 

The  letters  N.  and  N.^  admonish  the  priest,  in  this  place,  ac- 
cording to  the  direction  of  the  rubrics,  to  mention  some  persons  by 
name  and  especially  to  include  them  in  the  Sacrifice;  the  names 
themselves  he  can  either  mention  in  silence,  or  merely  think  of  and 
have  present  to  his  mind.  The  choice  is  left  free  to  the  celebrant : 
of  the  living  he  can  here  mention  whom  and  as  many  as  he  wishes. '-^ 

^  Diptychum  (from  8is,  twice,  and  irrijacreLv,  to  fold,  dlTTvxos,  folded  in  two  or 
placed  together)  =  tabula  duplicata  vel  duplex,  a  writing-tablet,  consisting  of  two 
tablets  or  leaflets  joined  together  by  a  hinge.  By  the  liturgical  diptychs,  that  were 
more  or  less  large  and  precious,  is  generally  understood  the  index  of  persons,  whose 
names  were  publicly  read  at  the  Holy  Sacrifice.  There  is  a  distinction  made  be- 
tween the  dipt^'chs  of  the  living  (5.  ^covtcjv,  liber  viventium)  and  the  diptychs  of 
the  dead  (5.  veKpCov,  liber  mortuorum).  In  these  diptychs  were  inscribed,  among 
others,  principally  ecclesiastical  and  secular  dignitaries,  other  persons  of  merit 
and  distinction,  signal  benefactors  of  the  Church,  certain  persons  presenting 
Eucharistic  offerings,  and  others.  As  regarded  the  time  and  place  of  the  reading, 
as  also  the  reader,  the  practice  greatly  varied  in  countries  and  epochs.  In  the 
Roman  Church,  from  time  immemorial,  the  names  of  the  living  were  read 
at  the  above  place  in  the  beginning  of  the  Canon,  and  those  of  the 
departed  after  the  Consecration.  The  liturgical  diptychs  probably  originated 
already  in  the  second  century,  as  in  the  third  century  they  were  already  univer- 
sally introduced ;  their  use  in  the  West  continued  until  the  twelfth  century,  and 
among  the  Greeks  until  the  fifteenth.  —  Adverte,  diptycha  sacra  distinguenda  esse 
a  precibus,  quae  pro  vivis  et  defunctis  inter  sacrorum  solemnia  fiunt.  Finis  et 
usus  praecipuus  diptychorum  erat,  ut  retineretur  catholica  communio  turn  vivorum 
inter  se,  turn  vivorum  et  mortuorum  (Lesley  S.  1). 

2  Liturgists  usually  say,  that  the  priest  may  include  in  the  Memento  not  only 
members  of  the  Church,  but  also  unbelievers,  heretics,  schismatics,  those  who  are 
excommunicated,  and  they  state  in  proof  of  this  assertion,  that  it  is  only  a  private 
prayer  of  the  celebrant  (thus  write  Gavanti,  Merati,  Cavalieri,  DeHerdt  and  others). 
But  such  a  statement  is  vague  and  partly  incorrect.  As  the  public  reading  of  the 
names  from  the  diptychs  was  formerly,  so  also  the  silent  commemoration  that  now 
replaces  it,  is  a  liturgical  prayer  of  the  Church,  which  as  such  possesses  special 
impetratory  power :  the  priest  says  the  word  Memento  by  commission  of  the  Church 
and,  on  his  side,  has  only  the  choice  of  naming  such  or  such  persons  whom  the 
intercession  of  the  Church  should  profit,  and  this,  in  like  manner,  is  the  case  with 
regard  to  some  prayers  for  the  departed.  Independently  of  other  reasons,  the  pub- 
lic character  of  the  Memento  is  evident  from  the  full  context.  The  words  Memento, 
Domine,  famulorum  .  .  .  contain  an  intercession  which  is  offered  likewise  for  "all 
present"  (et  omnium  circumstantium),  as  well  as  for  those  named  by  the  priest,  — 
and  that  by  the  Church  herself  by  the  mouth  of  the  celebrant.  The  following 
relative  clauses  also  pro  quibus  tibi  offerimus  vel  qui  tibi  offerunt  may  be  referred 
not  merely  to  the  circumstantes,  but  moreover  to  the  persons  whom  the  priest 
commemorates  by  name.  —  In  addition  to  this  public  intercession,  that  the  priest 
makes  as  a  minister  of  the  Church,  he  may  here,  as  a  private  person,  pray  for 
others,  and  that  too  for  those  who  are  excluded  from  the  suffrages  of  the  Church, 
or  for  whom  the  Holy  Sacrifice  of  the  Mass  may  not  be  applied,  that  is,  for  ex- 
connnunicati  vitandi ;  but  these  persons  may  not  be  included  in  the  liturgical 
Memento.     The  priest  may,  therefore,  in  this  place  be  satisfied  with  the  public 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration,  601 

Since  the  prayer  of  the  Church,  especially  in  connection  with  the 
Sacrifice,  is  exceedingly  powerful  and  efficacious,  the  zealous  priest 
will  not  omit  duly  to  appreciate  the  treasure  of  grace,  and  render  it 
profitable  especially  to  all  those  to  whom  he  is  most  closely  bound, 
and  to  whom  he  is  under  obligations  of  justice,  cliarity  or  gratitude. 
This  memento  should  not  be  too  hastily  ended,  nor  too  much  pro- 
longed; hence  it  is  advisable  to  make  the  memento  more  in  detail 
before  Holy  Mass,  so  that  at  this  part  of  the  Mass  it  may  be  again 
renewed  in  general  briefly  and  fervently. 

Then  the  priest  proceeds  in  the  name  of  the  Church  to  beg  of 
God  to  be  mindful  of  "all  here  present"  {omnium  circmnstanthmi)^ 
that  is,  of  all  those  who  are  present  and  are  hearing  the  Mass.  For 
this  reason  also  the  time  spent  in  a  devout  manner  at  the  foot  of  the 
ahar  during  the  celebration  of  the  Holy  Sacrifice,  is  a  time  of  grace 
and  salvation.^  The  words,  God  "knoweth  the  faith  and  devotion" 
of  those  who  are  recommended  to  His  favor  and  mercy,  confirm  the 
petition  offered,  and  designate  the  interior  disposition  which  all, 
especially  those  who  hear  Mass,  should  have,  in  order  to  share 
largely  in  the  fruit  of  the  Sacrifice.  God  knows,  that  is,  He  gra- 
ciously and  complacently  acknowledges  the  faith  and  piety  whicli 
strike  deep  roots  in  the  hearts  of  the  faithful  and,  at  the  same  time, 
shine  conspicuously  in  the  reverent  posture  of  the  body  at  Holy 
Mass.  A  lively  and  firm  faith  in  the  mysteries  hidden  in  the  Eu- 
charistic  Sacrifice  awakens  the  devotion  of  the  heart.  But  the 
devotion  that  God  demands  is  a  certain  determination  and  cheerful 
readiness  of  heart  to  give  and  devote  ourselves  and  all  that  we  have 
totally  to  His  service.^  A  soul  truly  devout  eagerly  and  most  fer- 
vently embraces  all  that  appertains  to  the  service  of  God.  The  more 
perfectly  the  faithful  present  are  penetrated  with  faith  and  devotion, 
the  more  susceptible  will  be  their  souls  for  receiving  the  blessings 
of  the  Holy  Sacrifice,  and  the  more  bountifully  will  God  pour  into 
them  "the  good  measure,  pressed  down  and  shaken  together  and 
running  over"  (Luke  6,  38).  These  sentiments  of  faith  and  de- 
votion are  awakened  and  nourished  in  proportion  to  the  lively 
interest  taken  in  the  celebration  at  the  altar  by  the  faithful  assisting 
at  the  Mass,  and  in  proportion  as  they  unite  more  closely  in  spirit 
with  the  celebrant,  for  the  purpose  of  eliciting  interiorly  suitable 
devout  acts  and  affections. 


Memento  or  at  the  same  time  add  private  prayers.  (Cfr.  Suarez,  De  Censuris  disp. 
9,  sect.  5,  n.  4-5.  —  Couinck,  De  Sacram.  ac  Censuris  disp.  14,  dub.  6.)  —  Licet  sa- 
cerdos  celebret  totatn  Missam  ut  piiblica  persona  ac  nomine  Ecclesiae,  atque  etiam 
"Memento",  adhuc  tamen  potest  interserere  privata^n  supplicationem.  Potest 
concipere  affectum  supplicationis  apud  Deum  cojicomitantem  actionem  illam  public 
cam  in  favorem  vitandorum  (Pasqualigo,  De  sacrificio  N.  L.  tr.  1,  q.  145). 

1  Hinc  evidenter  apparet,  quam  sanctum  sit  ac  salubre  Missarum  interesse 
mysteriis,  cum  sacrificium  Eucharistiae  pro  circumstantibus  offeratur  specialiter 
(Innoc.  III.  De  sacr.  altar,  myster.  1.  3,  c.  6). 

2  Devotio  nihil  aliud  esse  videtur,  quam  voluntas  quaedam  prompte  tradendi 
se  ad  ea,  quae  pertinent  ad  Dei  famulatum  (S.  Thom.  2,  2,  q.  82,  a.  1). 


■602  J/.  Liturgical  and  Ascetical  Part. 

Those  who  assist  at  divine  worship,  that  is,  the  servants  and 
handmaids  of  God  mentioned,^  are  by  the  words  2^i^o  qiiibiis  t'lbi 
offerimus  vel^  qui  tihi  offerunt^  represented  under  a  twofold  aspect; 
namely,  first,  as  the  ones  *'for  whom  we  offer, ^'  and  then  as  the  ones 
**who  themselves  (also)  join  in  the  Sacrifice."  Under  both  aspects 
the  Sacrifice  is  more  salutary  and  beneficial  to  ''the  assistants"  than 
to  others  who  are  not  in  such  intimate  connection  with  its  offering. 
The  special  application  of  the  Sacrifice  on  the  part  of  the  Church 
cannot  be  useless  and  without  result;  and  the  devout  participation 
in  the  Sacrifice  by  assisting  at  Holy  Mass  and  by  being  included 
therein,  draws  on  the  faithful  sharers  abundant  blessings  of  grace. 
The  words:  ''for  whom  we  offer  to  Thee  and  who  offer  to  Thee"* 
refer,  therefore,  to  the  same  persons,  but  designate  them  in  two 
different  ways. 

The  priest  and  the  faithful  offer  to  the  Lord  the  Sacrifice  of 
praise  now  prepared  on  the  altar  {lioc  sacrificiiim  lauclis).  The 
Holy  Mass  is  the  infinitely  perfect  Sacrifice  of  praise  and  adoration, 
which  we  offer  to  the  glory  of  the  Most  High.  When  the  wise  man 
exhorts  us:  "Glorify  the  Lord  as  much  as  ever  you  can,  for  He  will 
yet  far  exceed,  and  His  magnificence  is  wonderful.  Blessing  the 
Lord,  exalt  Him  as  much  as  you  can;  for  He  is  above  all  praise" 
(Ecclus.  43,  32 — 33),  we  may  boldly  and  cheerfully  answer:  here  on 
the  altar  there  is  offered  to  God  a  praise  worthy  of  His  greatness, 
because  it  is  infinite  and  divine,  since  it  is  the  Sacrifice  of  His  only- 
beo-otten  Son.  When  the  Lord  laid  "the  foundations  of  the  earth, 
the  morning  stars  praised  Him,  and  all  the  children  of  God  (the 
angels)  rejoiced;"  but  the  chant  of  praise  of  the  heavenly  hosts  is 
not  to  be  compared  with  the  adoration,  homage  and  glorification  that 
ascend  from  the  altar  to  heaven.     By  the  Bucharistic  Sacrifice  of 

1  Pro  quibus  tibi  offerimus  vel  qui  tibi  offerunt :  pro  quibus,  inquam,  famulis 
et  famulabus  tuis  et  omnibus  circumstantibus  fidelibus  et  devotis,  tibi  offerimus 
ut  ministri  et  immediate,  vel  qui  famuli  tui  et  famulae,  omnesque  circumstantes 
fideles  et  devoti  offerunt  tibi  spiritualiter  et  mediate  CClichtov.  Elucidat.  eccles. 
1.  3,  n.  14). 

2  Vel  here  =  et,  and  also. 

3  Micrologus  remarks  (c.  13),  that  in  antiquioribus  et  veracioribus  Sacra- 
mentariis  the  (later)  addition  pro  quibus  tibi  offerimus  is  wanting  and  only  the 
(original)  words  qui  tibi  offerunt  are  found.  The  cessation  of  the  ancient  custom 
of  offerings  appears  to  have  occasioned  the  gradual  reception  of  the  words  pro 
quibus  tibi  offerimus,  —  which  are  by  no  means  superfluous,  as  Micrologus  holds. 
In  a  prayer  of  the  Mozarabic  Missal  a  distinction  is  made  between  the  offerentes, 
that  is,  they  who  present  the  sacrificial  gifts  and  have  communicated,  and  the  ad- 
stantes,  that  is,  those  who  have  merely  assisted  at  the  Holy  Sacrifice.  Deferatur 
in  ista  solemnia  Spiritus  Sanctus  tuus,  qui  tarn  adstantis  quam  offerentis  populi 
et  oblata  pariter  et  vota  sanctificet  (II.  fer.  Pasch.). 

^  In  quibus  verbis  patenter  ostenditur,  quod  a  cunctis  fidelibus,  non  solum 
viris,  sed  et  mulieribus  sacrificium  ilhid  laudis  offertur,  licet  ab  uno  specialiter 
offerri  sacerdote  videatur :  quia  quod  ille  Deo  offerendo  manibus  tractat,  hoc  multi- 
tude fidelium  intenta  mentium  devotione  commeudat  (S.  Petr.  Damian.  lib. 
^'Dominus  vobiscum"  c.  8).  ,  , 


57.  The  First  Prayer  of  the  Canon  before  the  Consecration.         603 

praise  the  name  of  the  Lord  is  magnified  ^'from  the  rising  of  the  sun 
unto  the  going  down  of  the  same,  from  henceforth  now  and  forever'* 
(Ps.  112,  2—3). 

On  the  other  hand,  this  Sacrifice  is  at  the  same  time  the  source 
also  whence  flow  forth  all  grace  and  mercy,  salvation  and  blessing, 
peace  and  benefits  of  all  kinds  upon  our  poor  earth;  hence  it  is  said, 
the  faithful  offer  the  Sacrifice  of  the  altar  *'for  themselves  and  all 
their  relations"  (jjro  se  suisque  omnibus).^  Those  present  may, 
moreover,  offer  the  Holy  Sacrifice  not  only  for  themselves,  but  also 
for  others;  the  Church  herself  supports  and  recommends  with  God, 
as  it  were,  the  special  intentions,  inasmuch  as  she  is  here  mindful 
even  of  those  for  whom  the  assistants  on  their  part  offer  the  Sacrifice. 
It  is  an  exercise  of  charity  most  pleasing  to  God  to  include  in  this 
manner  in  the  Holy  Sacrifice. our  own  family,  our  relatives,  friends 
and  other  persons  in  general,  in  order,  by  its  virtue,  to  draw  down 
grace  upon  them.  It  is  also  to  be  expected  of  the  goodness  of  God, 
that  they  who  assist  devoutly  at  Holy  Mass,  when  they  make  such 
intentions  for  the  interests  and  wants  of  others,  thereby  lose  or  lessen 
nothing  of  their  own  share  in  the  fruit  of  the  Sacrifice. 

In  union  with  the  priest,  the  faithful  offer  the  Holy  Mass  for 
themselves  and  for  all  those  who  are  dear  to  them,  as  an  atoning 
Sacrifice  ''for  the  redemption  of  their  souls"  (2yro  redemptione  am- 
marum  suarumy  and  as  a  Sacrifice  of  petition  "for  the  hope  of  their 
salvation  and  safety"  {pro  spe  salutis  et  incolumitatis  suae). 

The  Eucharistic  Sacrifice  effects  the  redemption  of  souls,  inas- 
much as  it  conveys  and  applies  to  them  the  graces  of  redemption 
acquired  by  the  Sacrifice  of  the  Cross,  that  they  may  be  made  per- 
fectly pure  and  worthy  "to  enter  the  temple  of  eternal  glory."  The 
actual  redemption  of  the  individual  man  begins  with  regeneration  in 
baptism;  it  is  developed  and  completed  under  the  influence  of  the 
grace  of  Christ  during  his  whole  earthly  pilgrimage,  and  finally 
obtains  its  consummation  at  the  glorious  return  of  the  Lord,  when 
not  only  the  soul,  but  also  the  body  shall  be  delivered  from  all 
the  misery  of  sin,  snatched  from  temporal  and  eternal  destruction 
and  transformed  in  glory.  Therefore,  the  last  day  of  the  world  and 
the  day  of  its  judgment  is  called  for  the  just  "the  day  of  (the  full 
and  complete)  redemption"  (Eph.  4,  30).  The  expression  redemp- 
tion of  souls  is  to  be  understood  in  the  same  sense  as  that  of  salva- 
tion of  the  soul;  the  redemption  and  salvation  of  the  body  is  herein 
not  excluded,  but  included.  This  mode  of  speech  is  used  to  designate 
the  soul  as  the  essential  object  of  redemption  and  as  the  actual 
subject  of  salvation;  but  through  the  soul  and  for  the  sake  of  the 
soul  sanctification  and  a  state  of  glory  will  be  imparted  to  the  body 

^    Pro  =  for,  that  is,  in  favor  of,  to  the  advantage  and  profit  of. 

2  Pro  =  for,  here  expresses  the  object  of  the  oblation,  that  is,  the  sacrificial 
iruit  to  be  obtained.  This  is  an  exegesis,  i.  e.  expositio  (Sicard.)  of  the  preceding 
words  pro  se  suisque  omnibus. 


^^^  IL  Liturgical  and  Ascetical  Part. 

also.-^  The  soul  will  enjoy  perfect  happiness  only  when  clothed  with 
the  glorified  body.  Although  redemption  in  its  full  sense  comprises 
not  only  deliverance  from  all  evil,  but  also  the  bestowal  of  all  that  is 
good,  yet  here  only  the  former  is  meant;  the  faithful  offer  ''for  the 
redemption  of  their  souls,''  that  is,  to  propitiate  the  irritated  justice 
of  God,  and  to  be  freed  from  every  evil  of  guilt  and  punishment.  — 
That  the  Eucharistic  Sacrifice  does  also  open  to  us  the  treasury  of 
the  divine  goodness  and  liberality  and  procure  us  every  good,  is 
contained  in  the  words,  that  they  offer  it  "for  the  hope  of  salvation 
and  safety,"  that  is,  for  the  obtaining  of  redemption  and  prosperity.^ 
The  word  "salvation"  (salus)  here  comprises  all  spiritual,  all  super- 
natural gifts  :  grace  in  time  and  for  eternity;  the  word  "safety'^ 
{incol  limit  as)  designates  not  merely  health  of  body,  but  generally 
success  and  happiness  in  temporal  things,  that  is,  the  goods  (im- 
material and  material)  belonging  to  the  natural  order.  They  too 
may  be  obtained  by  sacrifice  and  prayer,  in  as  far  as  they  serve  for 
the  attainment  of  eternal  happiness. 

The  concluding  clause:  "and  (who)  pay...  their  vows  to 
Thee"  (tihiqiie  reddimt  vota  sua,  .  .)  is  a  continuation  of  and  a 
supplement  to  the  preceding  words:  "who  offer  to  Thee  this  Sacri- 
fice of  praise."  It  contains  an  accord  with  this  verse  of  the  psalm: 
Immola  Deo  sacrificiiim  laudis  et  redde  Altissimo  vota  tua —  "Offer 
to  God  the  Sacrifice  of  praise  and  pay  Thy  vows  to  the  Most  High" 
(49,  14).  Votum  does  not  always  in  the  strict  sense  of  the  word 
signify  a  vow,  but  it  has  in  the  liturgical  language  a  far  more  com- 
prehensive meaning.  It  frequently  occurs  therein  and,  at  one  time, 
denotes  the  oblations  on  the  altar,  at  other  times,  petition,  supplica- 
tion, resolutions,  —  in  brief,  interior  and  exterior  acts  of  religion.^  — 
Already  at  baptism  we  received  precious  gifts  and  glorious  promises, 
and  in  return  we  solemnly  vowed  to  die  to  the  world  and  to  sin,  to 
live  only  for  God  and  heaven.  These  holy  vows  we  pay  at  the  Holy 
Sacrifice  of  the  Mass,  inasmuch  as  we  offer  not  only  the  Eucharistic 
Victim,  but  in  union  with  it  we  offer  ourselves  also,  our  body  and 
our  soul,  our  prayers  and  our  homage,  our  labors  and  trials,  our 

1  Licet  corpus  non  sit  itninediatiint  subjectum  gratiae,  ex  anima  tamen  re- 
dundat  effectus  gratiae  ad  corpus,  dum  in  praesenti  membra  nostra  exhibemus  arma 
justitiae  Deo  (Rom.  c.  6),  et  in  futuro  corpus  nostrum  sortietur  incorruptionem  et 
gloriam  animae  (S.  Thom.  3,  q.  79,  a.  1  ad  3). 

^  Hoc  sacrosanctum  sacrificium  non  solum  liberat  nos  a  malis,  sed  etiam  ac- 
cumulat  nos  bonis ;  non  solum  nos  eripit  a  poeuis,  sed  etiam  auget  gaudia  salutis 
et  incolumitatis.  Salutis,  inquani,  aeternae  aniniarum  ;  incoluniitatis,  i.  e.,  incor- 
ruptioiiis  perpetuae  corporum,  et  hoc  est,  pro  quo  offerimus  tarn  pretiosum  muuus 
(B.  Odo  Camerac.  Expos,  in  Canon.  Missae  dist.  2). 

'  Cfr.  the  Secreta  in  Dedicat.  Ecclesiae,  in  which  we  read :  dum  haec  vota 
praesentia  reddimus.  —  In  ancient  Missals  is  often  found  the  expression  oblationum 
vota  as  a  designation  of  the  sacrificial  gifts.  —  Vozwntur  oninia^  quae  ojferuntur 
Deo,  maxime  sancti  altaris  oblatio,  quo  Sacramento  praedicatur  nostrum  aliud 
votum  maximum,  quo  nos  vovinius  in  Christo  esse  mansuros,  utique  in  compage 
corporis  Christi  (S.  Aug.  Epist.  149,  n.  16  ad  Paulin.). 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration,  605 

sufferings  and  our  joys,  as  gifts  due  to  the  Lord.^  But  by  so  doing 
we  give  "to  the  eternal,  living  and  true  God'*  that  only  which  we 
have  previously  received  from  Him ;  we  but  return  to  God  that  which 
He  bestowed  on  us  (tihique  reddimt  vota  sua).^ 

3.  The  concluding  clause  of  the  first  Canon  prayer  contains 
a  record  of  saints  and  bears  the  heading  Infra  actionem^  =  during 
the  sacrificial  action  or  during  the  Canon;  for  actio  here  is  a  designa- 
tion for  sacrifice,  or  canon.  Sacrifice  in  general  is  essentially  an 
action,^  and  the  Eucharistic  Sacrifice  in  particular  is  the  repetition 
of  that  which  Christ  did  at  the  Last  Supper  (hoc  facite)  and,  con- 
sequently, the  greatest,  the  most  sublime,  the  holiest  action  =  the 
action  in  the  highest  sense  of  the  word.  Holy  Mass  is  the  unbloody 
representation  and  the  mystical  renewal  of  the  Sacrifice  and  redeem- 
ing act  of  Christ  on  the  Cross,  namely,  of  that  divine  tragedy  which 
once  obscured  the  heavens  and  shook  the  earth.  "And  all  the  mul- 
titude of  them  that  were  come  together  at  that  sight  {spectaculimi) ^ 
and  saw  the  things  that  were  done,  returned  striking  their  breasts" 
(Luke  23,  48).  The  Eucharistic  Sacrifice,  therefore,  is  likewise  a 
holy  drama  {actio) ^  and  from  sacrifice  this  same  name  actio  (action) 
has  been  transferred  to  the  sacrificial  prayer.^  The  above  mentioned 
superscription  Infra  actionem  is,  therefore,  called  "within  the 
Canon.  "^      But    why   is   this    title    placed    especially    and    solely 

1  Deo  dona  ejus  in  nobis  nosque  ipsos  vovemus  et  reddimus  (S.  Aug.  De  civit. 
Dei,  1.  10,  c.  3,  al.  4).  —  Quisquis  bene  cogitat,  quid  voveat  Domino  et  quae  vota 
reddat,  seipsum  voveat,  seipsum.  reddat :  hoc  exigitur,  hoc  debetur  (Id.  Enarr. 
in  Ps.  115,  n.  8). 

2  Haec  vota  sunt  desideria  et  sancta  proposita  colendi  Deum,  quae  implemus 
et  Deo  reddimus  praecipue  hac  oblatione  sacrificii  incrueuti.  Dicimur  autem  ea 
potius  reddere  quam  donare  Deo,  quia  per  diviuam  gratiam  ilia  coucipimus  et  a  Deo 
accipimus,  et  postmodum  Deo  ipsi  offerimus  et  reddimus,  quae  accipimus  (Quarti 
p.  2,  tit.  9,  sect.  2,  dub.  2).  —  In  the  Sacram.  Gregor.  we  read  in  a  Benedictio  vir- 
ginis :  Respice  super  hanc  famulam  tuam,  quae  tibi  devotionem  suam  offert,  a  quo 
et  ipsa  idem  votum  assumpsit. 

3  The  expression  infra  Actionem  with  the  same  signification  is  also  in  Ordo 
Rom.  V,  n.  9.  The  Ordo  Rom.  XIV,  c.  71  has  the  inscription  Alia  infra  Actionem 
also  for  the  following  prayer  Hanc  igitur  oblationem,  because  this,  too,  at  times 
receives  a  special  addition. 

*  In  Greek  tpav,  in  Latin  agere,  facere,  operari  are  often  used  in  the  sense  of 
offering  (sacrificare)  and  are  thus  characterized  as  a  special  religious  action.  Thus 
Pope  St.  Leo  wrote  in  the  year  445  to  Bishop  Dioscorus  of  Alexandria,  that  it  would 
be  proper  to  repeat  the  Holy  Sacrifice  of  the  Mass,  as  the  newly  collected  crowd 
filled  the  Basilica  in  which  the  Sacrifice  was  celebrated  (in  qua  agitur). 

^  Actio,  actio  sacri  mysterii,  mysterium  sanctissimae  actionis=  Canon.  Infra 
actionem,  i.  e.  inter  verba  ipsius  Canonis,  qui  actio  etiam  nominatur  a  sacris  auc- 
toribus,  quod  in  eo  divina  agunttcr  consecranturque  et  conficiuntur  mysteria 
(Clichtov.  Elucid.  eccl.  1.  3). 

6  Ancient  Missals  have  often  the  words  Infra  Canonem.  The  infra  is  here 
used  in  the  sense  of  intra,  as  we  say  also  Infra  Octavam  instead  of  Intra  Octavam. 
(Cf.  Lebrun,  Explication  de  la  Messe  part.  4,  art.  4,  §  1). 


606  //.  Liturgical  and  Ascetical  Part, 

above  the  Commimicantesf  On  Holy  Thursday  and  on  five  of  the 
greatest  feasts^  the  Commiinica)ites  sounds  somewhat  different,  be- 
cause it  has  an  addition  referring  to  the  day  celebrated;  in  this 
altered  form  it  is  placed  immediately  after  the  Preface  and  bears  the 
superscription  Infra  actionem^  which  there  means  that  this  formula 
of  prayer  is  later  on  to  be  inserted  and  recited  in  the  Canon.  It 
appears  that  originally  this  superscrij^tion  was  placed  merely  over 
the  specific-festal  Comi)iiiniccudes  without  the  Canon,  and  then 
transferred  thence  to  the  ordinary  Communicantes  in  the  Canon. ^  — 
In  the  latter  place,  at  any  rate,  it  is  intended  to  refer  to  the  special 
formula  of  prayer  printed  after  the  Preface,  and  to  recall  to 
our  mind  that  on  the  above-named  feasts  this  special  formula  is  to 
be  used  instead  of  the  general  one  in  the  Canon. 

Communicantes  et  memoriam  vener antes  —  thus  begins  the 
ordinary  formula.  These  words,  as  a  continuation  of  the  preceding 
part  of  the  Canon  and  its  supplement,  stand  in  the  closest  relation  to 
the  preceding  words ^:  Those  present  offer  up  to  Thee,  O  Lord,  this 
Sacrifice  of  praise  and  pay  their  vows  unto  Thee,  —  and  this  not  as 
persons  separated  from  the  unity  of  the  mystical  body  of  Christ,  but 
as  belonging  to  the  Communion  of  Saints  (commimicantes) ,  and  who 
fulfil  this  communion  towards  the  inhabitants  of  heaven  by  venerat- 
ing their  memory  (memoriam  venerantes).  * 

The  word  communicantes ^  therefore,  denotes  that  we  are  chil- 
dren of  the  Church,  subjects  of  the  kingdom  of  Christ,  members  of 
the  great  family  of  God,  —  in  a  word,  that  we  belong  "to  the  Com- 
munion of  Saints;'^  this  membership  with  the  mystical  body  of 
Christ  is  here  appropriately  made  prominent,  because  we  would  honor 
the  memory  of  the  blessed  with  the  intention  of  rendering  ourselves 
worthy  of  their  intercession  at  the  offering  of  the  Holy  Sacrifice. 
This  fuller  and  deeper  meaning^  accommodates  itself  also  to  the 

1  Christmas,  Epiphany,  Easter,  Ascension  and  Pentecost. 

2  In  the  Sacram.  Gelasian.  we  find  the  superscription  Infra  Actionem  not 
within  the  Canon,  but  only  above  the  special  Communicantes  of  the  special  Mass 
formulas. 

2  Dubitare  potest  de  sensu  illius  verbi  "Communicantes"  et  connexione  ejus 
cum  reliquis.  Respondetur,  totam  hanc  oratiouem  esse  unam  unoque  contextu 
legendam,  ita  ut  sensus  sit:  tibi  reddunt  vota  sua  aeterno  Deo,  vivo  et  vero,  com- 
municantes vel  inter  se  vel  cum  Sanctis  tuis  per  societatem  et  coujunctionem,  quam 
cum  illis  habent ;  quorum  propterea  memoriam  venerantes  per  eorum  intercessio- 
nem  exaudiri  petent  (Suarez  disp.  83,  sect.  2,  n.  7). 

*  Sequitur:  *^Co7nniunica7ites  et  inc7noria7n  venerantes. ^^  Ubi  licet  scriptores 
quasi  capituli  initium  faciunt,  eo  quod  in  quibusdam  solemnitatibus  hie  diversitas 
quaedam  invenitur,  jungitur  tamen  praemissis  hoc  niodo:  Offerutit  pro  se  quisque, 
ipsi  dico  cominjc7iicantes,  in  Ecclesiae  coininunione  per  fidein  manentes  (Robert. 
Paululus,  De  offic.  eccl.  1.  2,  c.  29). 

'^  The  signification  of  the  word  communicantes  is  often  grasped  in  a  manner 
too  one-sided  and  limited.  For  instance,  some  say,  that  it  merely  signifies  the 
relation  of  the  faithful  on  earth  with  the  saints  of  heaven,  as  is  evident  from  what 
immediately  follows  memoriam  venerantes;  others,  on  the  contrary,  are  of  opinion 


57.   The  First  Prayer  of  the  Canon  "before  the  Consecration*  607 

context  of  tlie  special  formulas,  in  which  the  word  commimicantes 
is  separated  by  an  addition  from  the  expression  memoriam  venercm- 
tes^  for  example,  at  Easter,  when  it  is  said:  Communicantes ^  et  diein 
sacrat'tssimum  celehrantes  Bestirrectionis  Domini  nostri  Jesit  Christi 
secundum  carnem:  sed  et  memoriam  v ener antes :  that  is,  we  offer 
as  they  who  partake  of  the  Communion  of  love  and  of  the  goods  of 
the  kingdom  of  Christ,  and  who,  in  spiritual  communion  with  one 
another,  celebrate  the  great  day  of  the  Resurrection  of  our  Lord  Jesus 
Christ  according  to  the  flesh,  also  at  the  same  time  venerate  the 
memory  of  the  Saints. 

All  the  redeemed  constitute  together  the  kingdom  of  Jesus 
Christ,  among  all  these  citizens,  whether  they  have  already  happily 
reached  the  term,  or  are  still  combating  on  earth,  or  making  atone- 
ment in  the  place  of  purification,  there  is  a  living  communication, 
a  reciprocal  interchange;  good  deeds  and  sufferings,  merits  and  satis- 
factions, —  in  short,  all  the  fruits  of  grace  are  common  property  from 
which  each  draws  and  to  which  each  contributes.  It  is  precisely  at 
the  celebration  of  ]\Iass  that  we  are  reminded  of  the  happiness  and 
dignity  of  belonging  to  so  glorious  a  community,  that  is,  that  we  are 
"fellow-citizens  with  the  saints  and  domestics  of  God''  (Eph.  2,  19). 
For  after  the  priest  has  interceded  for  the  Church  militant  and  her 
members,  he  endeavors  to  add  greater  weight  and  efficacy  to  his 
supplications  by  invoking  the  saints.  His  mental  vision  is  enlarged 
and  directed  to  the  Heavenly  Jerusalem.  In  happy  consciousness  of 
the  relationship  and  intimate  connection  he  enjoys  with  the  glorified 
saints,  he  celebrates  their  memory,  as  though  to  invite  them,  as 
"kings  and  priests"  (Apoc.  5,  10),  to  offer  the  Sacrifice  along  with 
us,  and  by  their  powerful  intercession  and  abundant  merits  to  sup- 
port our  weak  prayers,  so  that  by  the  strength  of  their  mediation  we 
may  experience  God's  help  and  protection  in  all  situations  and  neces- 
sities {ut  in  omnibus  protectionis  tiiae  muniamur  auxilio).  Whilst, 
therefore,  the  Church  "comes  to  Jesus,  the  Mediator  of  the  New 
Testament,  and  to  the  sprinkling  of  blood,"  that  is,  to  the  Sacrifice 
of  the  Altar,  she  comes  also  "to  the  Church  of  the  first-born,  who 
are  written  in  the  heavens,  and  to  the  spirits  of  the  just  made  per- 
fect" (Heb.  12,  22 — 24),  that  all  her  children  may  unite  in  this 
divine  action  and  jointly  with  their  Common  Head,  Jesus  Christ, 
offer  and  be  offered. 

By  name  are  mentioned:  the  blessed  Virgin  Mary,  the  twelve 
Apostles  and  twelve  Martyrs^;  finally,  all  the  Saints,  at  least  in 
general. 


that  this  idea  is  excluded  by  the  insertion  made  on  certain  days  between  communi- 
cantes  and  memoriam  venerantes,  so  that  communicantes  is  to  be  referred  merely 
to  the  union  of  the  faithful  on  earth  and  particularly  to  those  assembled  at 
the  Divine  service.     (Cfr.  Bellarmin.  De  Missa  lib.  2,  c.  21.) 

1  The  order  of  names  of  the  saints  in  the  Canon  shows  an  arrangement  by 
pairs.  Already  in  the  enumeration  of  the  apostles,  and  still  more  clearly  in  that  of 
the  martyrs  this  division  of  names  by  two  and  two  is  easily  distinguishable. 


608  //.  Liturgical  and  Ascetical  Part, 

a)  "First  of  alP'  {imprimis)^  and,  therefore,  more  than  all,  we 
honor  the  memory  of  the  ''glorious  ever  Virgin  Mary,  Mother  of  God 
and  our  Lord  Jesus  Christ."  As  always,  so  also  in  this  instance 
Mary  is  rightly  named  in  the  first  place;  she  is  Queen  not  merely  of 
the  Apostles  and  Martyrs,  but  of  all  the  Saints.  Her  name  is  not 
mentioned  simply,  but  with  honorable  qualifications,  that  proclaim 
her  grandeur,  power  and  dignity.  She  is  called  "the  glorious" 
(gloriosa)\  for  as  Queen  of  heaven  and  of  earth  she  is  elevated  above 
all  the  choirs  of  angels  and  saints  in  eternal  bliss  and  glory.  She 
was  taken  up  to  heaven  in  body  and  soul  and  transfigured  in  glory; 
there  she  wears  the  most  beautiful  crown  of  honor  and  power.  As 
on  earth  she  excelled  all  creatures  by  the  fulness  of  grace,  the  wealth 
of  virtues,  so  in  the  next  life  she  surpasses  all  the  citizens  of  heaven 
by  the  splendor  and  magnificence  of  her  glory.  Because  she  was  on 
earth  the  most  humble,  the  most  pure,  the  most  devout,  the  most 
loving,  the  most  sorrowful,  therefore,  she  is  now  in  heaven  the  most 
glorious  and  the  most  happy.  —  Then  she  is  called  "always  a 
virgin"  (^semper  virgo).  This  privilege  is  often  commented  upon. 
Even  the  Church,  that  has  ordered  a  special  feast  (Fest.  Piirit.  B. 
M.  V.)  to  celebrate  the  "most  spotless  virginity  of  the  most  pure 
Virgin  Mary,"  acknowledges  her  inability  to  praise  in  a  worthy 
manner  Mary's  purity  of  heart,  inasmuch  as  she  exclaims:  "Holy 
and  immaculate  Virgin,  with  what  praises  shall  I  exalt  thee,  I  know 
not,  since  thou  hast  carried  in  thy  womb  Him  whom  the  heavens 
cannot  contain!"  Mary  is  the  Virgin  of  all  virgins;  she  is  the  most 
venerable,  glorious  and  wonderful  Virgin,  she  is  the  model,  guide, 
protectress  of  all  virginal  souls.  By  the  virginity  which  she  vowed 
to  God,  she  was  prepared  to  become  the  "Mother  of  our  God  and  Lord 
Jesus  Christ;"  for  assuredly  it  behooved  the  Mother  of  God  to  be  and 
ever  remain  a  virgin.  The  divine  maternity  was  only  the  complete 
consecration  and  sealing  of  her  incomparable  virginity.  Through 
the  greatest  and  sole  miracle  of  its  kind,  she  united  "the  joys  of 
maternity  with  the  honor  of  virginity."  The  divine  maternity  in 
its  own  kind  is  of  infinite  dignity;  for  Mary  gave  birth  to  the  Son  of 
the  Most  High.  This  maternal  dignity  of  hers  is  the  intrinsic  reason 
why  Mary  above  all  other  creatures  was  endowed  with  the  plenitude 
of  grace  and  holiness,  of  glory  and  power.  As  the  Mother  of  God 
she  is  the  Queen  of  heaven  and  earth,  she  reigns  as  mistress,  with 
maternal  power  and  love,  in  favor  of  our  salvation.  Hence  so  fre- 
quently we  cry  to  her:  Monstra  te  esse  matrnn  —  "Show  thyself  a 
mother,"  that  is,  show  that  thou  art  not  merely  our  Mother  who 
loves  us  so  tenderly,  but  that  thou  art  also  and  still  more  the  Mother 
of  God,  ever  all-powerful  by  thy  intercession. 

Let  us  here  yet  briefly  notice  her  connection  with  the  bloody 
and  unbloody  Sacrifice  of  Christ.  The  Victim  of  the  Cross  and  of 
the  Altar  was  given  to  us  through  the  Virgin  INIother  Mary;  He  is 
"the  fruit  of  her  most  noble  body"  by  the  overshadowing  of  the 
Holy  Ghost.'    The  God-Man  is  "born  unto  us  and  given  to  us  from 


57 .   The  First  Prayer  of  the  Canon  before  the  Consecration,  609 

"Mary,  the  unsullied  Virgin''  {nobis  natus^  nobis  datus  ex  intacta 
Virglne).  She  "stood  by  the  Cross  of  Jesus,"  and  while  her  ma- 
ternal tears  were  mingled  with  His  blood  and  the  sword  of  sorrow 
pierced  her  soul,  she  offered  her  Crucified  Son  for  the  redemption  and 
salvation  of  the  world.  Great  as  the  sea  was  then  her  sorrow;  she 
was  nailed  to  the  Cross  with  her  Son  and  she  felt  all  the  pain  of  His 
wounds  in  her  heart.  Hence  she  is  justly  styled  "the  Queen  of 
Martyrs."  Her  name,  therefore,  is  inseparable  from  the  Sacrifice  of 
Christ;  the  remembrance  of  Mary  must  always  be  united  with  that 
of  Christ  at  His  sacrificial  celebration.  Christ's  holy  Flesh  and 
Blood  offered  in  sacrifice  on  the  altar  come  to  us  from  the  heart  and 
hands  of  Mary;  from  i\Iary,  moreover,  we  should  learn,  with  priestly 
disposition  and  self-devotedness,  to  offer  the  I^amb  of  God  and  our- 
selves at  the  foot  of  the  altar. 

b)  After  the  Virgin  Mother  of  God,  the  twelve  Apostles  are 
named  in  the  Canon;  the  succession  differing  somewhat  from  the 
records  of  the  Apostles  in  Holy  Scripture.^  The  iVpostles  are  those 
chosen  messengers,  to  whom  the  Lord  imparted  full  powers  as 
teachers,  priests  and  pastors,  that,  as  His  representatives,  they  might 
continue  the  work  of  the  redemption.  As  the  salt  of  the  earth  and 
light  of  the  world,  they  were  to  establish  in  all  places  the  kingdom 
of  God,  to  extend  and  strengthen  the  Church.  To  prepare  them  for 
this.  He  vouchsafed  to  them  more  than  to  others  His  presence  and 
intercourse,  made  them  the  immediate  witnesses  of  His  life,  miracles 
and  doctrine,  of  His  passion  and  resurrection.  For  this  He  promised 
them  His  assistance  and  sent  them  the  Holy  Ghost  from  on  high. 
In  obedience  to  the  commission  of  their  Divine  IMaster  the  Apostles 
went  out  into  the  whole  world,  to  teach  and  baptize  all  nations,  to 
bring  to  them  the  blessings  of  religion  and  together  with  it  true 
earthly  happiness.  "Their  sound  has  gone  forth  into  all  the  earth, 
and  their  words  unto  the  ends  of  the  world"  (Ps.  i8,  5).  Self- 
sacrifice  was  their  office  and  calling,  their  life  and  their  death.  "For 
Christ's  sake  we  are  put  to  death  all  the  day  long.  We  are  accounted 
as  sheep  for  the  slaughter"  (Rom.  18,  36);  but  they  rejoiced  to  en- 
dure shame  and  sorrow  for  the  name  of  Jesus,  and,  after  they  "had 
fought  the  good  fight  and  finished  the  course,"  they  gave  up  their 
life  by  the  bloody  death  of  martyrdom,  and  thus  planted  the  Church 
in  their  blood.  The  accounts  of  the  fate  and  end  of  most  of  the 
Apostles  are  but  few  and  obscure.  In  what  follows  we  shall  relate 
briefly  a  few  characteristic  traits  from  the  life  and  death  of  the  saints 
mentioned  in  the  Canon,  in  order  to  afford  some  nourishment  to 
devotion  when  repeating  the  names  in  question."^ 


1  This  enumeration  probably  originates  from  tradition  —  and  not  from  the 
Itala  version. 

2  Ut  Sanctorum  horum  memoria  devotius  recolatur,  expedit  scire  vitam  et 
passionem  eorum :  aliter  non  potest  affectuosa  et  perfecta  eorum  haberi  memoria 
(Dion.  Carthus.  Expos.  Miss.  art.  21). 

38 


610  //.  Liturgical  and  Ascetlcal  Part, 

Sts.  Peter  and  Paul  —  inseparably  combined  in  the  litnrgy  — 
are  named  first.     The  birthplace  of  the  Apostle  Peter/  who  was 
previously  called  Simon,  was  Bethsaida  on  the  western  shore  of  the 
Sea  of  Genesareth.     From  his  fishing-net,  miraculously  filled  with 
fish,  he  was  called  to  the  spiritual  fishing  of  the  souls  of  men,  and 
was  soon  afterward  placed  at  the  head  of  the  i\postolic  band.     Jesus 
Christ  made  him  the  foundation  of  His  Church,  and  invested  him 
with  the  office  and  dignity  of  primate  over  the  universal  Church. 
As  the  visible  representative  of  Christ  and  as  chief  pastor,  he  was 
with  supreme  power  to  feed  and  guide  the  lambs  and  sheep,  the 
entire  flock  of  Christ.     Hence  in  the  Gospel  Peter  takes  preeminence 
over  the  other  Apostles,  and  there  appears  already  by  his  whole  con- 
duct as  the  first  of  the  Apostles.     In  like  manner,  after  the  Ascension 
of  the  Lord,  he  everywhere  acts  as  head  of  the  Church.     After  his 
seven  years'   episcopate   at   Antioch    (36 — 42),   the    Prince  of  the 
Apostles  transferred  the  field  of  his  missionary  labors  to  Rome,  the 
capital  of  the  heathen  world.     It  is  beyond  all   doubt,  that  Peter, 
having  come  to  Rome,  founded  there  the  Roman  Church,  directed  it 
as  chief  pastor  and,  finally,  there  underwent  martyrdom.     His  epis- 
copate at  Rome  lasted  twenty-five  years  (42 — 67);  but  during  this 
period  he  frequently  left  the  city  of  Rome  to  work  elsewhere  for  the 
propagation  of  Christianity.     According  to  the  most  ancient  tradi- 
tion, Peter  first  lived  in  Rome  beyond  the  Tiber,  and  near  the  house 
which  was  afterward  replaced  by  the  church  of  St.    Cecilia.     But 
after  converting  the  family  of  the  senator  Pudens  to  Christianity,  he 
withdrew  into  the  senator's  house,  taking  up  therein  his  permanent 
abode.     The  fidelity  and  firmness  of  faith  of  the  Roman  community 
was  already  at  that  date  celebrated  throughout  the  whole  world;  in 
the  bloody  storms  of  Nero's  persecution  a  great  number  of  Christians 
suffered  martyrdom  at  Rome.     As  its  most  noble  victims  fell  the 
glorious  Princes  of  the  Apostles,  Sts.   Peter  and  Paul,  at  Rome  on 
the  same  day,  June  29,  and  in  the  same  year  A.  D.  67,  —  after  they 
had  previously  been  imprisoned  together  for  some  months  in  the 
Mamertine  prison,  beneath  Ara  Coeli,  at  the  foot  of  the  Capitol. 
On  the  Ostian  road  is  seen  the  chapel  where,  according  to  the  legend, 
the  Apostles  when  going  to  death  took  leave  of  each  other.     To  the 
west,  beyond  the  Tiber,  on  the  Janiculan  Hill,  where  now  stands 
the  Church  of  S.  Pietro  in  Montorio^  and  in  sight  of  the  Eternal 
City,    as   a   faithful    imitator    of   his    Lord   and    Master,  St.  Peter 
died    the    violent    death    of     the     Cross ;     the     humble     disciple 
begged    the    favor   of   shedding   his    blood    for    his    Lord  with  his 
head  downward  to  the  earth.      His  original   place  of  sepulture  was 
on  the  Vatican  Hill,  where  the  grandest  and  noblest  mausoleum  of 
the  world,   St.    Peter's  Church,  has   now  stood  for  ages,  lifting  its 
lofty  dome  heavenward.     After  the  tomb  of  Christ,  that  of  the  Prince 


1     Cfr.  Hundhausen,  Das  erste  Pontificalschreibeu  ties  Apostelfiirsten  Petrus 
S.  1—44. 


57.    The  First  Prayer  of  the  Canon  before  the  Consecration.  611 

of  the  Apostles  is  the  most  celebrated  place  of  pilgrimage  in  the 
world;  churches  and  altars  that  bear  his  name,  are  as  numerous  as 
the  stars  in  the  heavens.  ''Peter  stands  before  us  all  as  the  man  of 
lively  faith,  of  unshaken  hope,  of  the  most  ardent  love  of  God  and 
men,  full  of  noble  dignity,  and,  at  the  same  time,  full  of  the  most 
profound  humility,  full  of  majestic  zeal  against  injustice  and  untruth, 
against  deceit  and  sin,  and,  withal,  full  of  loving  sympathy  for  all 
the  spiritual  and  corporal  sufferings  of  his  fellow-men,  full  of  peace 
and  joy  in  his  own  sufferings,  wholly  penetrated  with  zeal  for  the 
glory  of  Jesus  Christ  and  the  salvation  of  souls  redeemed  by  the 
Precious  Blood  of  his  Master,  fully  persuaded  of  the  one  great  truth, 
that  in  no  other  name  is  salvation  given  to  men,  but  only  in  the 
name  of  Jesus  crucified  and  risen  from  the  dead.  Thus  Peter  stands 
forth  in  bold  relief  as  the  man  of  truth,  the  man  of  fact,  the  man 
full  of  life  —  in  all  the  traits  of  his  character  and  in  his  whole  per- 
sonality, transformed  by  grace,  a  monumental  figure,  an  exalted 
prototype,  as  it  were,  of  the  Papacy  and  of  the  Church  herself,  as 
from  the  days  of  Peter  till  now  she  passes  on  through  the  world  and 
through  the  centuries."  ^ 

St.  Paiily  formerly  called  Saul,  was  born  in  the  commercial 
city  of  Tarsus  and  enjoyed  the  rights  of  a  Roman  citizen.  At  an 
early  age  he  came  to  Jerusalem,  where  he  became  a  pupil  under  the 
instruction  of  the  most  renowned  teacher  of  the  law,  Gamaliel.  Saul 
was  greatly  gifted  in  mind  and  heart;  being  of  an  ardent  tempera- 
ment, he  became  a  violent  defender  of  the  ancestral  Jewish  laws, 
and  when  the  persecution  against  the  Christians  broke  out  in  Jerusa- 
lem, his  rage  against  the  Church  of  God  knew  no  bounds.  By  a 
miracle  of  grace  he  was  converted  and  called  by  the  Lord  Himself  to 
the  apostolate.  The  Gospel,  which  he  preached,  he  neither  received 
nor  learned  from  man,  but  he  had  it  by  revelation  from  Jesus  Christ 
Himself.  His  whole  life,  abounding  in  labors  and  sufferings,  pre- 
sents St.  Paul  to  us  as  an  ideal  Apostle.  He  made  five  great  apos- 
tolic journeys  by  water  and  land;  for  the  first  three  he  started  from 
Antioch,  the  fourth,  as  a  prisoner  from  Jerusalem  to  Rome,  and  the 
last  from  Rome  to  other  places.  They  occupied  more  than  twenty 
years  of  his  life;  during  that  time  St.  Paul  passed  through  about 
thirty  different  countries  and  islands,  established  and  consolidated 
Christian  communities  in  more  than  forty  cities.  All  these  journeys 
were  incessant  labors  in  the  vineyards  of  the  Lord  and  continual 
campaigns  to  rescue  countries  and  peoples  from  the  kingdom  of 
darkness  and  sin,  and  to  conquer  them  for  the  kingdom  of  Jesus 
Christ,  the  kingdom  of  truth  and  holiness.  By  word  and  writing, 
by  sermons  and  epistles,  St.  Paul  brought  ever3'where  the  name  of 
Jesus,  that  is,  truth  and  grace,  light  and  life,  the  doctrine  and  salva- 
tion of  Christ  to  the  children  of  Israel  as  well  as  to  heathen  nations 
and  rulers.  The  Apostle  himself  describes  the  labors,  the  captivi- 
ties, the  scourgings  and  the  perils  of  death  which  he  had  to  undergo. 

1     Hundhausen  a.  a.  O.  S.  43. 


^12  //.  Liturgical  and  Ascetical  Part. 

But  all  his  many  sufferings  he  endured  with  patience,  fortitude  and 
joy,  because  he  suffered  for  the  love  of  Jesus  and  of  his  brethren. 
The  end  of  his  apostolic  career  found  him  in  Rome.  Being  a  Roman 
citizen,  he  was  put  to  death  by  the  sword,  in  the  south  before  the 
gates  of  the  city  on  the  road  to  Ostia.  According  to  the  legend,  his 
head,  after  being  cut  off,  striking  the  ground,  leaped  three  times; 
whereat  there  sprang  up  three  fountains  of  water,  which  are  still 
flowing  at  the  church  erected  over  the  spot,  the  church  of  S.  Paolo 
alle  tre  Fontane.  One  half  of  the  body  of  St.  Paul  rests  in  St. 
Peter's  Church  in  Rome,  the  other  half  in  St.  Paul's  church  outside 
the  w^alls,  and  his  head  is  in  the  basilica  of  St.  John  Lateran.  The 
Eternal  City  is  highly  favored  in  its  possessing  the  grave  and  the 
relics  of  the  two  Princes  of  the  Apostles;  both  apostles  jointly  guard 
and  rule  by  their  heavenly  protection  and  assistance  the  Mother 
Church.  *'0  happy  Rome,  consecrated  by  the  glorious  blood  of  the 
two  Princes  of  the  Apostles;  dyed  red  with  their  blood,  you  shine 
more  resplendently  than  all  the  glory  of  the  world.  "^ 

St.  Andrew  w^as  the  first  to  recognize  the  Messiah  through  St. 
John  the  Baptist,  and  full  of  joy  he  at  once  led  his  brother  Simon 
Peter  to  the  Lord.  His  arduous  and  successful  missionary  labors 
were  first  exercised  in  Scythia;  he,  at  last,  went  to  the  city  of  Patrae 
in  Achaia,  where  he  suffered  an  heroic  martyrdom  (Nov.  30,  62). 
The  Governor  Aegeas  interrogated  him;  the  Apostle  made  a  solemn 
profession  of  the  Sacrifice  of  the  Cross  and  of  the  Altar;  whereupon 
he  was  condemned  to  die  fastened  to  the  Cross.  St.  Andrew  is  the 
Apostle  of  the  Cross.  Plow  magnificent  is  the  prayer  in  which, 
filled  with  enthusiasm,  he  salutes  the  Cross  as  a  boon  ardently  loved 
and  long  desired:  *'Hail,  precious  Cross,  Thou  hast  been  consecrated 
by  the  body  of  my  Lord,  and  adorned  with  His  limbs  as  with  rich 
jewels.  How  long  have  I  yearned  for  thee  !  At  length  thou  art 
granted  to  my  desires!  Receive  the  disciple  of  the  Master  who  huug 
upon  thee;  take  me  from  amoug  men,  and  present  me  to  Hiui,  who 
through  thee  redeemed  me!"  He  remained  on  the  Cross  two  days 
and  a  night,  making  of  it  a  pulpit,  whence  he  announced  Christ 
crucified,  preaching  Him  not  only  by  his  sufferings  and  the  example 
of  his  virtues,  but  also  with  earuest  and  moviug  words.  Finally,  a 
bright  light  encompassed  him,  aud  the  Cross  became  for  him  the 
ladder  to  heaven.  Maximilla,  a  disciple  of  Christ,  took  the  body 
down  from  the  Cross  and  interred  it.  This  holy  body  is  preserved 
in  the  cathedral  of  Amalfi,  and  his  head  is  in  St.  Peter's  in  Rome. 
It  is  the  common  opinion  that  he  suffered  on  a  cross  composed  of  two 
beams  diagonally  crossing  each  other;  hence  this  cross  bears  the 
name  of  vSt.  Andrew's  cross  (X  )• 

St.  James,  called  the  Greater  (Major)^   was  a  brother  of  St. 
John,  both  being  sons  of  Zebedee.     By  reason  of  their  fiery  zeal  and 

^  O  Roma  felix,  quae  duorum  Principum  —  Rs  consecrata  glorioso  sanguine: 
—  Ilorum  cruore  purpurata  ceteras  —  Excellis  orbis  una  pulchritudines  (Hymn. 
Eccl.). 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration,  613 

ardent  character,  they  were  called  by  the  Lord  "Sons  of  Thunder'' 
(Boanerges).  Peter,  John  and  James  were  distinguished  and  privi- 
leged by  the  Lord  above  the  other  Apostles;  for  these  three  alone 
were  permitted  to  remain  with  Him  when  He  raised  the  daughter  of 
Jairus  to  life,  again  at  the  Transfiguration  on  Mount  Thabor,  and, 
finally,  during  His  agony  in  the  garden.  After  the  Ascension  of 
Jesus,  St.  James  preached  in  Judea  and  Samaria;  then,  according  to 
an  ancient  tradition,  he  hastened  to  distant  Spain,  scattering  there 
the  first  seed  of  Christian  truth.  Of  all  the  Apostles,  St.  James  the 
Greater  was  the  first  to  drink  the  chalice  of  the  Lord,  as  he  was  put 
to  death  by  the  sword  in  Jerusalem  by  Herod  Agrippa  only  nine  or 
ten  years  after  the  death  of  Christ.  His  holy  remains  were  at  an 
early  date  carried  to  Spain,  and  there  they  rest  even  now  at  5"^//^- 
tiago  de  Compostella^  the  capital  of  the  province  of  Galicia,  which, 
besides  Rome  and  Jerusalem,  belongs  to  the  most  celebrated  places 
of  pilgrimage  of  all  Christendom. 

St.  John,  "the  disciple  whom  Jesus  loved,"  was  more  favored 
and  privileged  by  the  Lord  than  all  the  other  Apostles.  The  Lord 
honored  him,  on  account  of  his  innocence  and  virginity,  with  His 
closest  friendship  and  intimacy.  Hie  est  Joannes  qui  privUegio 
amor  is  praecipiii  ceteris  altius  a  Domino  meruit  lionorari  (Besp, 
eccles.).  In  that  blessed  hour,  when  Jesus  by  the  institution  of  .the 
Eucharist  gave  to  His  own  the  greatest  proof  of  His  love,  John  was 
permitted  to  repose  on  the  breast,  on  the  Sacred  Heart  of  Jesus,  — 
thence  drawing  light  and  love  in  abundance.^  "The  floods  of  the 
Gospel  he  drank  from  the  fountain  of  the  sacred  bosom  of  the  Lord; 
blessed  Apostle  to  whom  the  heavenly  secrets  have  been  revealed!'' 
Then  when  dying  on  the  Cross,  the  Lord  bequeathed  and  delivered 
over  to  His  favorite  disciple  what  to  Him  was  most  dear  and  precious, 
namely,  His  holy  Mother.  "Jesus  loved  John  so  tenderly,"  says 
the  Church,  "because  the  prerogative  of  chastity  made  him  worthy 
of  greater  love  ;  for  chosen  by  the  Lord  as  a  virgin,  he  always 
remained  a  virgin.  To  the  virginal  alone  has  the  Lord  entrusted  the 
Virgin,  to  the  virgin  disciple  He  has  given  the  Virgin  Mother."  — 
St.  John  first  exercised  his  apostolate  in  Palestine;  later  on,  history 
points  him  out  to  us  at  Ephesus,  in  which  city,  as  the  last  surviving 


1  Because  St.  John  at  the  Last  Supper  reposed  on  the  bosom  (in  sinu)  of  the 
Lord  at  table,  the  holy  Fathers  call  him  6  iiriffrridLos.  Ideo  Joannes  dilexit  dulcius 
et  Petrus  ybr/'z«5,  quia  Joannes  accepit  specialiter  gratiam  ad  amandum  Deum  in 
se  per  contemplation  is  saporeni:  Petrus  vero  praecipue  ad  diligeudum  Deum  in 
proximo  per  actionis  laborem,  Et  hiuc  est  quod  Petrus  diligebatur  a  Christo 
fortius  quantum  ad  effectum  gratiae  interioris  ;  Joannes  \ero  familiarius  quantum 
ad  signa  exterioris  conversationis.  Haec  autem  signa  familiaritatis  Dominus  ex- 
hibebat  Joanni  non  solum  propter  significationem,  sed  etiam  propter  qualitatem 
personae.  Diligebatenim  Dominus  Joannem  magis  familiariter  propter  ingenitam 
mansuetudinem  (iroW^v  Trpa&r-nTa  —  S.  Chrysost.)  et  propter  virginalem  puritatem 
et  etiam  propter  juveututem,  quae  etiam  ceteris  paribus  facit  hominem  diligi  magis 
tenere  (S.  Bonav.  Ill,  dist.  32,  q.  6).     Cf.  S.  Thom.  1,  q.  20,  a.  4  ad  3. 


614  II.    Liturgical  and  Ascetical  Part, 

Apostle,  and  by  reason  of  liis  exalted  spirituality  and  sanctity,  he 
exercised  all  along  a  powerful  influence  on  the  Church  of  Asia  Minor, 
until  he  there  died  and  was  buried  at  a  very  advanced  age.  But  is 
the  glory  of  martyrdom  wanting  to  St.  John?  By  no  means.  Under 
the  emperor  Domitian  he  was  dragged  to  Rome,  and  there  thrown 
into  a  caldron  of  boiling  oil;  but  by  a  miracle  he  came  forth  from  it 
purer,  fresher  and  more  vigorous  than  before.^  He  was  then  banished 
by  the  same  tyrant  (8i — 96)  to  the  island  of  Patmos.  The  martyr- 
dom which  he  underwent  in  Rome,  is  celebrated  by  the  Church  on 
May  6,  by  a  special  feast  under  the  title  *'St.  John  before  the  Latin 
Gate;"  at  the  place  of  his  martyrdom  there  is  a  church  and  chapel 
erected  in  his  honor.  We  read  in  the  life  of  St.  Angela  de  Foligno, 
that  it  was  revealed  to  her,  that  the  grief  of  St.  John  at  the  foot  of 
the  Cross  over  the  sufferings  of  Jesus  and  Mary  was  so  intense,  that 
she  believed  he  was  more  than  a  martyr.  But  St.  John  is  not  only 
an  Apostle,  martyr  and  evangelist,  he  is  also  a  prophet.^ 

St.  Thomas,  called  the  Twin  (didvfws)^  was  slow  to  believe  in  the 
resurrection  of  the  Lord;  but  he  afterwards  proved  himself  a  fervent 
advocate  and  propagator  of  the  faith  among  the  Parthians  in  the 
East;  on  his  way  thither  he  is  said  to  have  baptized  the  three  Magi. 
He  penetrated  as  far  as  India,  where,  by  the  command  of  the  king, 
he  was  killed  by  a  stroke  of  the  lance,  or,  according  to  another 
legend,  stoned  and  clubbed  to  death.  As  a  spiritual  architect,  he  is 
regarded  as  the  patron  of  architecture  and  is,  therefore,  represented 
as  holding  in  his  hands  a  hewn  stone  or  a  square. 

St.  James,  the  Less  (Minor) ^  being  a  relative  of  the  Lord,  is 
called  His  brother.  With  Sts.  Peter  and  John  he  is  designated  by 
St.  Paul  as  a  "Pillar"  of  the  Church.  He  is  the  only  Apostle  who 
did  not  preach  the  Gospel  to  the  heathens;  he  was  raised  by  St. 
Peter  to  be  the  first  Bishop  of  Jerusalem.  On  account  of  his  piety 
and  austerity  he  was  surnamed  the  Just  and  highly  esteemed  even  by 
the  Jews.  Because  of  his  courageous  confession  of  the  divinity  of 
Christ,  he  was  thrown  down  from  the  battlements  of  the  Temple;  he 
was  still  able  to  rise  to  his  knees,  but  the  rabble  fell  upon  him  with 
stones,  and  a  fuller  gave  him  the  death-blow  by  hitting  him  on  the 
head  with  his  club,  such  as  is  used  in  dressing  cloth  (between  60-^ 
64).  The  fuller's  club  is  his  distinctive  mark  ;  his  feast  occurs  on 
May  the  first. 

vSt.  Philip  was  the  fourth  of  the  fishermen  of  Bethsaida  in 
Galilee  called  by  the  Saviour  to  the  Apostolate.  In  the  Gospel  he 
is  frequently  mentioned  with  distinction.  His  touching  supplication 
is  well  known:  "Lord,  show  us  the  Father  and  it  suflFiceth  lis!"  and 
the  reply  of  Jesus:   "Philip,   he  that  seetli   Me,   seeth  the   Father 

^  In  ferventis  olei  dolium  missus  beatus  Joannes  Apostolus,  divina  se  prote- 
gente  gratia,  illaesus  exivit  (Antiphon.  ecclesiast.). 

2  Joannes  fuit  propheta;  vidit  enim  in  Patmos  insula,  in  qua  fuerat  a  Donii- 
tiano  principe  ob  Domini  martyrium  relegatus,  Apocalypsin  iufinita  mysteria  con- 
tinentem  (S.  Hieron.  C.  Jovin.  I,  26). 


57 ,   The  First  Prayer  of  the  Canon  before  the  Consecration,  615 

also!"  He  exercised  his  apostolate  in  Phrygia,  and  died  in  Hiera- 
polis  on  a  cross,  stoned  to  death  by  the  enraged  populace.  The 
bodies  of  the  holy  Apostles  Philip  and  James  repose  under  the  high 
altar  of  the  Church  of  the  Twelve  Apostles  in  Rome,  where  quite 
recently  they  were  exhumed  and  examined.  Pictures  of  St.  James 
represent  him  with  the  instrument  of  his  martyrdom,  the  cross, 
formed  like  a  Latin  T. 

St.  Bartholomew  is  probably  the  Nathaniel  mentioned  in  the 
Cospel,  who  w^as  led  to  the  Lord  by  Philip.  He  preached  in  xA.rabia 
Felix,  in  India  and  in  Greater  Armenia,  where  at  Albano^Dolis  he  was 
flayed  alive  and  decapitated.  Relics  of  his  holy  body  are  preserved 
under  the  high  altar  of  the  Church  of  St.  Bartholomew,  in  the  isle 
of  the  Tiber,  at  Rome.  The  Emperor  Otto  IH.  brought  them  to 
this  church  built  by  himself.  He  is  often  represented  with  a  knife 
in  his  hand,  as  the  instrument  of  his  cruel  death. 

St.  Llatthew  is  both  Apostle  and  Evangelist.  He  was  a  publi- 
can w4ien  the  Lord  called  him.  Of  his  apostolic  labors  almost  no- 
thing reliable  is  known.  Arabia  and  Ethiopia  are  specially  men- 
tioned as  the  field  of  his  zeal.  According  to  some  authors  he  w^as 
burned  alive,  according  to  others  he  was  killed  with  a  spear.  Since 
A.  D.  930  his  holy  body  has  reposed  in  the  metropolitan  church  at 
Salerno  (a  magnificent  structure  erected  by  Robert  Guiscard),  w^here 
he  is  also  honored  as  the  patron  of  the  city. 

St.  Simon,  the  Zealot  (^tjXwttJs),  is  in  the  veneration  of  the 
Church  connected  wdth  Judas  Thaddeus,  who  was  a  brother  of  St. 
James  the  Less.  Both  consumed  and  sacrificed  their  lives  by  their 
labors  in  Mesopotamia  and  Persia,  w^here  Simon  was  cut  in  twowath 
a  sw^ord  and  Judas  was  shot  to  death  with  arrows.  Their  holy  bodies 
repose  in  the  cathedral  of  St.  Peter  in  Rome. 

Here  the  record  of  the  Apostles  closes,  that  the  holy  number,^ 
twelve,  be  not  exceeded.  For  the  number  twelve  is  symbolical  *'of 
the  universality  of  the  Church  of  Christ,  which  extends  to  the  four 
quarters  of  the  w^orld,  in  the  unity  of  faith  in  the  triune  God.  Hence 
the  heavenly  city  Jerusalem,  this  figure  of  the  Church  of  Christ  in 
its  completion,  has  four  walls  and  in  each  wall  three  portals,  that  the 
nations  at  morning  and  noon  and  evening  and  midnight  may  be  ad- 
mitted by  baptism  in  the  name  of  God  the  Father  and  the  Son  and 
the  Holy  Ghost,  the  twelve  entrances  being  built  upon  tw^elve  pre- 
cious stones  which  bear  the  names  of  the  twelve  Apostles  of  the 
Lamb"  (Apoc.  21).  The  Apostles  not  only  scattered  the  seed  of 
the  divine  word,  but  they  labored  to  bring  it  to  maturity  by  w^atering 
it  with  the  sweat  of  their  brow  and  fructifying  it  by  shedding  their 
hearts'  blood.  Built  and  resting  upon  the  chief  corner-stone  Christ, 
the  Apostles  have  thus  become  the  foundation  of  the  Church,  wdiich, 
consequently,  is  called  and  is  Apostolic. 

1  Deus,  qui  proditoris  apostatae  ruinam,  ne  Apostolorum  tuorum  numerus 
sacratus  perfectione  careret,  b.  Mathiae  electione  supplesti,  praesentia  munera 
sanctifica  et  per  ea  nos  gratiae  tuae  virtute  confirma  (Sacrament.  Gregor.). 


616  11.  Liturgical  and  Ascetical  Part, 

c)  Martyrdom  of  blood  is  the  characteristic  trait  of  the  saints  of 
the  first  four  centuries;  therefore,  twelve  martyrs  of  these  ancient 
times  are  now  mentioned  in  the  Canon.  Among  them  are  five  Popes, 
a  bishojD,  a  deacon  and  five  lay  persons  Even  at  a  very  early  period 
these  saints  were  held  in  universal  and  high  esteem  in  Rome.  This 
explains  their  insertion  in  the  Canon. 

a)  First,  five  Popes  are  mentioned. 

St.  Linus,  the  first  successor  of  St.  Peter  in  the  See  of  Rome 
and,  therefore,  the  second  Pope,  is  assuredly  the  same  from  whom 
St.  Paul  sends  a  salutation  to  Timothy.  He  was  converted  to 
Christianity  by  St.  Peter,  and,  as  a  distinguished  assistant  of  the 
Prince  of  the  Apostles,  he  may  indeed  frequently  have  supplied  his 
place,  when  the  latter  was  obliged  to  leave  Rome  for  a  time,  in  order 
to  preach  the  Gospel  elsewhere.  He  ruled  the  Church  from 
67  to  76  (  ?).  He  was  decapitated  and  buried  in  the  Vatican  by  the 
side  of  St.  Peter.  Under  Pope  Urban  VHI.  a  tomb  was  discovered 
there,  bearing  the  simple  inscription:  Linus.  His  feast  occurs  on 
the  twenty-third  of  September. 

St.  Cletus  (76 — 88?)  succeeded  St.  Linus.  It  is  believed  that 
he  erected  a  tombstone  to  St.  Peter,  who  had  ordained  him  priest. 
His  feast  falls  on  the  twenty-sixth  of  April. 

St.  Clement  is  reckoned  among  the  Apostolic  Fathers;  he  sat 
in  the  chair  of  Peter  from  88  to  97  (  ?).  St.  Irenaeus  writes  of  him: 
*'In  the  third  place  after  the  Apostles  the  Roman  episcopate  received 
Clement,  who  had  seen  the  Princes  of  the  Apostles,  had  associated 
with  them,  had  listened  to  their  sermons  and  had  the  Apostolic  tra- 
dition before  his  eyes."  St.  Paul  in  his  Epistle  to  the  Philippians 
mentions  him  among  *'his  co-laborers,  whose  names  are  written  in 
the  Book  of  Life.''  According  to  the  testimony  of  ancient  writers, 
St.  Clement  was  endowed  with  all  the  qualities  of  mind  and  heart 
that  were  requisite  for  the  highest  ecclesiastical  dignities.  The 
legend  relates  that  the  Emperor  Trajan  banished  him  to  the  Taurian 
Chersoneus  (Crimea),  where  he  found  two  thousand  Christians  con- 
demned to  work  in  the  marble  quarries,  who  suffered  greatly  for 
want  of  water.  Clement  prayed,  and  on  an  adjacent  hill  appeared 
a  laml),  from  beneath  whose  right  foot  a  spring  of  fresh  water 
issued  forth.  This  miracle  brought  about  the  conversion  of  many 
of  the  inhabitants.  Then  Trajan  commanded  St.  Clement  to  be 
cast  into  the  sea  with  an  anchor  fastened  to  his  neck.  The  Chris- 
tians on  the  shore  fell  upon  their  knees  and  prayed;  and  behold!  the 
sea  receded  three  thousand  paces,  and  there  appeared,  built  by  the 
hands  of  angels,  a  marble  temple  in  which  the  body  of  the  saint 
together  with  the  anchor  was  found.  The  mortal  remains  of  the 
martyr  are  said  to  have  been  ])rouglit  to  Rome  by  the  Greek  mission- 
aries Sts.  Cyril  and  Methodius,  during  the  pontificate  of  Pope 
Hadrian  H.,  and  placed  in  the  very  ancient  basilica  of  St.  Clement 
near  the  Coliseum,  of  which  mention  is  alreadv  made  l)y  St.  Jerome. 
His  feast  is  celebrated  on  the  twenty-third  of  November. 


57 ,   The  First  Prayer  of  the  Canon  before  the  Consecration.  617 

In  the  fourth  place  comes  the  name  of  Xystus  (the  Greek  form 
of  Sixtus).  During  the  first  three  centuries  there  were  two  Popes 
of  this  name.  Sixtus  I.  (115 — 125?)  governed  the  Church  during 
the  reign  of  the  Emperor  Hadrian,  when  the  lot  of  the  Christians 
was  a  hard  and  painful  one;  he  suffered  martyrdom  and  was  buried 
in  the  Vatican  near  St.  Peter.     His  feast  occurs  on  the  sixth  of  April. 

Far  better  known  and  more  celebrated  is  Sixtus  H.,  a  Greek  by 
birth.  His  pontificate  (257 — 258)  fell  during  the  stormy  period  of 
the  Valerian  persecution  of  the  Christiaus.  In  spite  of  the  Em- 
peror's prohibition,  he  ventured  to  hold  divine  service  in  the  Cata- 
combs. Discovered  by  the  heathen  soldiers  and  apprehended,  he 
was  dragged  into  the  city  before  the  tribunal  and  condemned;  after- 
ward he  was  again  led  back  to  the  Catacomb  of  Praetextatus,  in 
which  he  had  previously  celebrated  the  Holy  Sacrifice,  and  was 
beheaded  on  or  near  his  episcopal  throne.  The  crown  of  martyrdom 
was  granted  to  him  on  August  sixth,  258.  His  body  now  rests  in 
the  very  ancient  church  situated  on  the  Appian  Way,  S.  Slsto 
veccliio  in  Rome. 

Which  Sixtus  is  it  —  the  first  or  the  second  —  that  is  commem- 
orated in  the  Canon?  Opinions  are  divided.  To  prove  that  Sixtus  I. 
is  intended,  it  is  asserted  that  the  five  Popes  are  mentioned  in 
chronological  order;  now  only  Sixtus  I.  reigned  before  Cornelius, 
hence  he  is  mentioned  in  the  Canon.  More  and  stronger  reasons  are 
in  favor  of  Sixtus  II.  His  memory  has  ever  been  highly  celebrated 
in  the  Church;  the  Catacombs  prove  this  by  many  pictures,  inscrip- 
tions and  prayers.^  As  Sixtus  II.  in  his  martyrdom  preceded  his 
glorious  Deacon  Lawrence,  thus  is  he  likewise  mentioned  before  him 
in  the  Canon.  St.  Sixtus  II.,  it  is  true,  occupied  the  Papal  chair 
only  after  St.  Cornelius;  but  here  there  was  a  reason  for  departiug 
from  the  chronological  order  and  placing  the  name  of  Sixtus  before 
that  of  Cornelius.  For  this  was  done  that  the  names  of  the  two 
Saints,  Cornelius  and  Cyprian,  might  not  be  here  separated,  as  they 
were  otherwise  always  connected  in  the  veneration  of  the  Church. 
Already  in  the  most  ancient  Roman  liturgy  both  have  a  common 
Mass,  as  is  still  the  case  at  the  present  day.  Perhaps  also  the  names 
of  Sts.  Cornelius  and  Cyprian  were  inserted  in  the  Canon  after  that 
of  St.  Sixtus. 

St.  Cornelius,  who  had  distinguished  himself  in  all  the  grades 
of  the  Church  service,  ascended  the  Chair  of  Peter  in  the  year  251; 
he  accepted  the  supreme  dignity  only  by  constraint.  St.  Cyprian 
extols  him  as  quiet  and  modest,  humble  and  virginal.  Under  the 
tyrant  Emperor  Decius  St.  Cornelius  was  in  constant  expectation  of 
death.  Also  uuder  the  Emperor  Gallus,  in  the  year  252,  a  violent 
storm  arose  against  the  Christians  in  Rome;  but  they,  with  the  Pope 
at  their  head,  maintained  the  faith  with  such  unanimity,  fortitude 


1  Cfr.  the  so-called  Sacram.  Leon.  "VIII  Idus  Augusti :  Natale  s.  Xysti  in 
coemeterio  Callisti,"  in  which  several  fine  Prefaces  in  honor  of  St.  Xystus  are 
found. 


618  //.  Liturgical  and  Ascetical  Part, 

and  strength  as  to  excite  nniversal  joy  and  jnbilation,  and  St.  Cyprian 
could  not  sufficiently  praise  and  admire  them.  St.  Cornelius  was 
banished  to  Centum  Celiac  {Civitavecchia) ^  and  there  died  a  martyr 
on  September  14,  252;  as  on  the  same  day  six  years  later  (258)  the 
holy  Bishop  Cyprian  of  Carthage  was  martyred,  both  names  are, 
therefore,  usually  mentioned  together.^  Their  joint  feast  is  cele- 
brated on  September  sixteenth. 

h)  After  the  Popes  in  the  Canon  come  a  Bishop  and  a  Deacon. 

St.  Cyprian  was  born  in  the  beginning  of  the  third  century  at 
Carthage.  He  was  of  distinguished  rank,  rich,  very  talented,  and 
had  received  an  education  commensurate  with  his  great  abilities. 
Only  in  a  more  mature  age  was  he  won  over  to  the  Catholic  faith; 
his  baptism  took  place  about  the  year  246.  He  distributed  his  great 
wealth  among  the  poor,  made  a  vow  of  perpetual  chastity  and  spent 
his  time  in  prayer  and  the  study  of  the  sacred  sciences.  From  the 
very  beginning  of  his  conversion  he  was  adorned  with  brilliant  vir- 
tues and  uncommon  graces.  How  hapyy  he  regarded  himself  in  the 
possession  of  Christian  truth  and  grace,  his  letter  to  Donatus  proves, 
w^herein  (Chap.  14)  he  among  other  things  exclaims:  "There  only 
is  rest,  gentle  and  not  deceitful;  and  there  only  imperishable  and 
stable  peace,  where,  rescued  from  the  turmoil  of  a  storm-tossed 
world,  w^e  have  cast  our  anchor  of  salvation  in  the  safe  bottom  of 
salvation,  in  order  that,  wdth  our  eyes  turned  away  from  earth  to 
heaven,  and  being  admitted  to  the  service  of  the  Lord,  united  in 
spirit  with  God,  w^e  may  seek  our  fame  in  this  alone,  that  we  regard 
as  far  beneath  us,  that  which  in  the  esteem  of  other  men  is  great 
and  glorious.  Whosoever  has  raised  himself  above  the  world,  can 
wish  for  nothing  that  appertains  to  the  world;  can  desire  nothing 
more  of  it.'*  St.  Cyprian  w^as  raised  to  the  priesthood,  and,  as  he 
was  so  greatly  renowned  for  his  learning  and  exemplary  manner  of 
life,  he  was  promoted  to  the  episcopal  see  of  Carthage  in  the  year 
248.  The  ten  years'  episcopacy  of  the  saint  (248 — 258)  fell  during 
the  time  of  the  most  violent  persecution  and  of  other  exterior  mis- 
fortunes besides.  Powerful  in  word  and  deed,  St.  Cyprian  fulfilled 
with  indefatigable  zeal  his  pastoral  duties  for  the  salvation  of  the 
faithful  confided  to  his  care,  and  for  the  welfare  of  the  whole  Church. 
He  combated  for  the  unity  and  discipline  of  the  Church  against 
heretics  and  schismatics,  animated  all  to  cheerful  endurance  of  mar- 
tyrdom, and  consumed  himself  in  the  ardor  of  Christian  charity. 
His  life,  rich  in  blessings,  was  terminated  by  the  glorious  death  of  a 
martyr.  He  was  put  to  death  by  the  sword  in  the  public  place  of 
Carthage,  on  September  14,  258.  His  memory  has  always  been  held 
in  benediction  by  the  Church. 

St.  Lawrence  is  highly  extolled  by  the  Fathers  and  held  in 
great  veneration  by  all  Christian  nations.  "As  Jerusalem  was  glori- 
fied by  Stephen,  so  is  Rome  renowned  by  its  Lawrence  from  the 
rising  to  the  setting  of  the  sun,"   says  the  holy  Pope   Leo  in  a 

^     Cfr.  Sacram.  Leon. 


57.   The  First  Prayer  of  the  Canon  before  the  Consecration.  619 

sermon  on  the  feast  of  this  Saint.  Spain  is  regarded  as  his  native 
country;  but  he  was  brought  up  and  educated  in  Rome.  Sixtus  II. 
ordained  him  deacon  and  made  him  the  first  of  the  seven  deacons  of 
the  Roman  Church,  wherefore  he  is  also  called  Archdeacon  of  the 
Pope.^  This  was  a  most  important  ofhce ;  for  it  included  the  ad- 
ministration of  the  treasures  of  the  Church.  Exceedingly  glorious 
is  the  martyrdom  of  the  young  Levite.  When  Pope  Sixtus  II.  was 
being  dragged  to  the  Catacombs  for  execution,  Lawrence  cried  out 
to  him:  * 'Whither  goest  thou.  Father,  without  thy  son?  Where  art 
thou  hastening,  holy  priest,  without  thy  deacon?  Never  w^ert  thou 
accustomed  to  offer  the  Holy  Sacrifice  without  thy  minister."  And 
how  singularly  consoling  are  the  words  of  the  highpriest  to  his 
deacon:  "I  am  not  forsaking  thee,  my  son,  greater  combats  await 
thee.  Cease  to  weep,  after  three  days  thou  wilt  follow  me,  the 
Levite,  his  priest."  During  those  three  days  the  deacon  hastened 
through  the  city,  distributed  the  goods  of  the  Church  to  the  needy 
and  in  so  doing  he  wrought  several  miracles.  To  the  prefect  of  the 
city  who  ordered  him  to  deliver  up  the  treasures  of  the  Church,  he 
presented  the  poor  of  Christ  as  the  treasures  of  the  Church.  On  this 
account  the  heathen  became  enraged,  and  subjected  the  young  hero 
to  all  manner  of  torments.  St.  Lawrence  was  scourged,  struck  with 
leaden  balls,  stretched  on  the  rack,  burned  with  red  hot  metallic 
plates.  The  judge  then  threatened  him  with  an  entire  night  of 
tortures.  Radiant  with  an  unearthly  brightness,  the  intrepid 
sufferer  exclaimed  :  "For  me  this  night  has  no  darkness,  but  breaks 
forth  into  the  bright  light  of  day"  —  Mea  nox  ohsciirum  non  hahet, 
sed  omnia  in  luce  clarescunt.  Afterward  he  was  laid  on  a  burning 
gridiron,  whence  he  addressed  the  tyrant:  "Behold,  wretch,  the 
power  of  my  God;  your  heat  for  me  is  refreshing  coolness,  but  it 
will  end  for  you  in  inextinguishable  fire."  In  the  midst  of  the 
tortures  the  constant  martyr  prayed  to  Christ:  "On  the  gridiron  I 
have  not  denied  Thee,  my  God,  and  over  the  fire  I  have  confessed 
Thee,  my  Saviour.  Thou  hast  tried  and  examined  my  heart  in  the 
night;  Thou  hast  proved  me  by  fire,  and  found  no  falsehood  in  me. 
My  soul  adhered  to  Thee,  whilst  my  flesh  burned  for  Thee."  He 
then  prayed  for  the  triumph  of  Christianity  in  the  city  of  Rome,  and 
closed  his  heroic  combat  with  the  words:  "I  thank  Thee,  O  Lord, 
that  Thou  dost  permit  me  to  enter  through  the  portals  of  heaven." 
Thus  his  indomitable  soul  passed  to  the  glory  of  God  on  August  lo, 

^  Hie  prhmis  e  septem  viris, 

Qui  slant  ad  aram  proximi, 
Levita  sublimis  gradu, 
Et  ceteris  praestantior. 

Claustris  sacrorum  praeerat,  ^ 

Coelestis  arcanum  domus 
Fidis  gubernans  clavibus 
Votasque  dispensans  opes. 

(Prudent.  Peristephan.  II,  v.  37—45.) 


620  //.  Liturgical  and  Ascetlcal  Part. 

258;  on  earth  the  illustrious  archdeacon  and  martyr  has  ever  been 
loaded  with  honor  and  praise.  Above  his  grave  Constantine  had 
the  magnificent  basilica  of  St.  Lawrence  erected  outside  the  walls; 
it  is  one  of  the  five  patriarchal  and  one  of  the  seven  principal 
churches  of  Rome.  There  beneath  the  high  altar  repose  in  a  marble 
sarcophagus  the  united  relics  of  both  the  deacons  Sts.  Lawrence  and 
Stephen.  Many  other  churches  were  built  and  consecrated  in  Rome 
and  in  other  places  in  honor  of  St.  Lawrence. 

c)  Finally,  in  the  Canon  five  laymen  are  commemorated. 

St.  Chrysogonus  converted  many  heathens  in  Rome  to  Christi- 
anity; he  was  also  the  teacher  of  St.  Anastasia  in  Christian  doctrine, 
as  also  her  counsel  and  consoler,  when  on  account  of  her  faith  she 
had  many  persecutions  to  suffer.  He  was  arrested  in  Rome  under 
Diocletian,  and,  after  long  imprisonment,  was  sent  to  Aquileja 
where  he  was  beheaded  about  the  year  304.  A  portion  of  his  head 
is  preserved  and  venerated' in  the  ancient  Church  of  Chrysogonus, 
which  is  situated  in  Rome  in  the  Trastevere,  and  is  in  possession  of 
the  Trinitarians.     The  feast  occurs  on  November  twenty-fourth. 

John  and  Paul  were  brothers.  As  distinguished  Romans,  they 
were  intrusted  with  high  positions  of  honor  at  the  court  of  St.  Con- 
stantia,  a  daughter  of  Constantine  the  Great.  When  she  had  retired 
from  the  world,  the  two  brothers  lived  as  ^'I\Ien  of  Mercy"  devoting 
themselves  to  works  of  charity.  The  apostate  Emperor  Julian 
wished  to  compel  them  to  sacrifice  to  the  idols,  and  to  enter  his 
service;  but  such  an  order  they  rejected  with  contempt.  And  for 
this  reason  Julian  had  them  secretly  decapitated  in  their  own  palace, 
which  stood  on  the  declivity  of  Mount  Coelius, — June  26,  362.  On 
this  site,  as  early  as  the  fourth  century,  the  Church  of  Sts.  John  and 
Paul  was  built  in  honor  of  the  martyred  brothers.  Their  bodies  rest 
in  a  magnificent  sarcophagus  under  the  high  altar.  In  the  nave  of 
the  church,  surrounded  by  an  iron  railing,  may  be  seen  the  marble 
slab  which  was  stained  with  their  blood  and  which  annually  on  their 
feast  (June  twenty-sixth)  is  strewn  with  flowers. 

Saints  Cosmas  and  Damian  were  also  brothers,  descended  from 
a  distinguished  race  in  Arabia.  They  practised  medicine  in  Roman 
territory  and  that  without  remuneration  (dvapyt^p^s) .  Their  learning, 
their  skill  in  healing,  their  devout  mode  of  life,  all  combined,  won 
for  them  universal  confidence  and  high  esteem.  Their  acts  of 
benevolence  gained  for  the  Christian  religion  many  adherents.  After 
enduring  many  torments,^  they  were   at   last  —  probably  in  297  — 

1  About  the  middle  of  the  fourth  century  the  period  of  martyrs  came  to  an  end. 
The  latest  of  the  martyrs  here  mentioned  —  vSts.  John  and  Paul  (t  362)  —  were 
placed  in  the  Canon  probably  towards  the  end  of  the  fourth  century  or  in  the  begin- 
ning of  the  fifth  century,  and  from  that  time  the  list  of  the  saints  mentioned  has 
been  closed.  E)lsewhere  since  the  sixth  century  many  names  were  added  to  the 
Communicantes  —  particularly  of  saints  that  are  specially  honored  in  certain 
dioceses  and  convents.  Until  late  in  the  Middle  Age  in  many  dioceses  there  was 
added  therein  the  commemoration  of  the  saints  of  the  day  with  the  preamble; 


58,   The  Second  Prayer  of  the  Canon  before  the  Consecration,         621 


decapitated  at  Egaea,  in  Cilicia.  Pope  Felix  IV.  (526 — 529)  built 
at  Rome  the  Church  of  Sts.  Cosmas  and  Damian,  and  brouo^ht  to  it 
the  relics  of  the  saintly  martyred  brothers.  Both  are  honored  as 
patrons  of  physicians  and  of  the  science  of  medicine;  their  feast 
occurs  on  September  twenty-seventh.^ 

In  the  Roman  Canon  only  martyrs  are  named  before  and  after 
the  Consecration:  this  distinction  is  justly  due  to  them.  They  have 
merited  it  by  the  bloody  sacrifice  of  their  life  ;  they  appear  as  the 
ripest  and  most  glorious  fruit  of  the  Sacrifice  of  Christ.  They 
resembled  the  Saviour  not  in  life  merely,  but  also  in  death.  For 
Christ  they  lived,  for  Him  they  died  ;  in  return  for  the  Sacrifice  of 
His  love,  they  offered  the  sacrifice  of  the  world  and  of  themselves  — 
amid  untold  torments  and  sufferings.  The  virtues  of  fortitude  and 
patience,  of  faith  and  of  love  which  they  practised  in  an  heroic 
degree  shone  resplendent  in  them. 


58.    The  Second  Prayer  of  the 

Hanc  igitur  oblationem  servi- 
tutis  nostrae,  sed  et  cunctae  fa- 
miliae  tuae,  quaesumus  Domine, 
ut  placatus  accipias :  ^  diesque 
nostros  in  tua  pace  disponas,  at- 
que  ab  aeterna  damnatione  nos 
eripi,  et  in  electorum  tuorum  ju- 
beas  grege  numerari.  Per  Chris- 
tum Dominum  nostrum.     Amen. 

I.     The  Text.^  — As  in  the 


Canon  before  the  Consecration. 

This  oblation,  therefore,  of  our 
service,  and  that  of  Thy  whole 
family,  we  beseech  Thee,  O  I^ord, 
graciously  to  accept  and  to  dis- 
pose our  days  in  Thy  peace,  and 
to  command  us  to  be  delivered 
from  eternal  damnation,  and  to 
be  numbered  in  the  flock  of  Thine 
elect.  Through  Christ  Our  Lord. 
Amen, 
beginning  of  the  Canon,  so  here 


Necnon  et  illorum  sanctorum,  quorum  sollempnitas  hodie  in  conspectu  majestatis 
tuae  celebratur  —  with  or  without  the  addition  :  in  toto  orbe  terrarum. 

i  Aegeae  natalis  sanctorum  martyrum  Cosmae  et  Damiani  fratrum,  qui  in 
persecutione  Diocletiani  post  multa  tormenta,  vincula  et  carceres,  post  mare  et 
ignes,  cruces,  lapidationem  et  sagittas  divinitus  superatas,  capite  plectuntur  (Mar- 
tyrol.  Roman,  27.  Sept.). 

2  Altaribus  tuis,  Domine,  munera  nostrae  servitutis  inferimus,  quae  placatus 
accipias  CSacram.  Leon.)  —  Accipio  =  to  take,  to  receive;  to  receive  something 
presented,  to  accept. 

3  This  prayer  has  at  present  in  four  Mass  formulas  an  addition  by  which  the 
Sacrifice  is  offered  for  a  special  intention :  On  Holy  Thursday  in  commemoration 
of  the  Institution  of  the  Eucharistic  Mysteries,  in  Easter  and  Whitsuntide  Weeks 
for  the  newly  baptized,  and  at  the  consecration  of  a  bishop  for  the  newly  con- 
secrated. Before  the  time  of  St.  Gregory  the  Great,  the  Hanc  igitur  was  a  variable 
oblation  and  intercessory  prayer,  according  to  the  character  of  the  Mass  formula 
(for  example,  for  those  ordained,  for  pilgrims,  for  the  departed).  Hence  in  the 
Oelasianum  there  are  38  special  formulas  of  Hanc  igitur,  which  do  not,  like  the 
additions  to  the  Communicantes,  set  off  the  thought  of  the  feast,  but  contain  peti- 


622  //.  Liturgical  and  Ascetical  Part. 

also  do  we  meet  with  the   little  word   igittir  (=  therefore,   con- 
sequently, accordingly,  hence);  it  unites  the  second  prayer  to  the 
first  and  designates  it  as  a  consequence  or  continuation  of  the  first. ^ 
The  same  petitions  are  again  presented,   but  now  with  heightened 
confidence  and  intensified  expression.     We  no  longer  stand  there 
alone,  —  alone  in  our  poverty  and  wretchedness — ;   for  we  have 
renewed  our  connection  with  the  communion  of  saints,  and  in  this 
communion  we   are   enriched   by  the   merits   and   prayers '  of   our 
heavenly  brethren;  hence,  we  venture  with  still  greater  confidence 
to  turn  to  the  Lord  with  the  petition  previously  implored,  that  He 
would  show  Himself  favorable,  propitiated,  gracious  (placatiis)^  and 
with  kind  indulgence  * 'accept"  (acdpias)  these  sacrificial  gifts  from 
our  hands. 2     Until  now  the  same  oblation  is  always  meant :  namely, 
bread  and  wine,  in  so  far  as  they  are  destined  to  be  changed  into  the 
Body  and  Blood  of  Christ.     The  petition  for  the  acceptance  of  the 
sacrificial  elements,  therefore,  includes  in  itself  the  petition  for  their 
transsubstantiation:^  the  purpose  for  which  they  are  to  be  accepted 
is  the  Consecration  {acdpias  —  idi  accepta  habeas  et  benedicas). — 
The  Eucharistic  Oblation  is  here  more  minutely  characterized  by  a 
twofold  clause  as  *'the  offering  of  our  servitude'*  and  as  ''the  obla- 
tion of  the  whole  family  of  God.''     Unquestionably  these  words 
express   in  general  the  truth,  that  the   Eucharist  is  the  homage- 
offering  of  the  whole  Church,*  that  is,  that  it  is  offered  by  all  her 
members  and  for  all  her  members^;  but  in  particular  they  admit  of 


tions  for  the  application  of  the  fruits  of  the  Sacrifice  in  various  concerns  and 
events  of  this  life. 

1  The  recommendation  of  the  sacrificial  gifts  and  of  those  offering,  or  of  those 
for  whom  the  Sacrifice  is  offered,  which  was  interrupted  by  the  Communicantes,  is 
here  resumed,  and  is  connected  by  the  igitur  with  the  petitions  contained  in  this 
second  prayer. 

2  Quia  hoc  sacrificium  tibi  offerimus  in  corpore  Ecclesiae  communicando  et 
memoriam  Sanctorum  venerando,  banc  igitur  oblationem,  precamur,  nt  placatus 
accipias:  ut  scil.  si  peccatis  nostris  praepedimur,  communione  saltem  sanctae 
Ecclesiae  et  Sanctorum  tuorum  veueratione//a^(?rz5  ad  accipirnduniy  quod  tibi  offe- 
rimus, sacrificium  (B.  Odo  Camerac.  Expos,  in  Canon.  Missae  dist.  2). 

3  Sacerdos  orat  Deum,  ut  ipsam  oblationem  panis  et  vini  accipiat  ut  materiam 
sacrificii  futuri  et  eam  videlicet  benedicat  et  sanctificet  (Bellarm.  De  Missa,  1.  2, 
c.  22). 

*  In  his  verbis  unitas  Ecclesiae  ostenditur,  quando  in  ilia  oblatione  communis 
servitus  exhibetur  Deo  tarn  a  sacerdotibus  quam  a  cuncta  familia  domus  Dei.  Ora- 
tur  itaque  Deus,  ut  banc  oblationem,  quam  illi  soli  debita  servitute  defert  Ecclesia, 
placatus  accipiat  et  sic  dies  nostros,  quibus  inter  diversa  pericula  vivimus,  in  sua 
pace  disponat,  finitofiue  hujus  niortalitatis  cursu,  ab  aeterna  damnatione  ereptos  in 
electorum  suorum  grege  annumerare  dignetur  (Pseudo-Alcuin.  c.  40). 

^  Hanc  igitur  oblationem  servitutis  nostrae,  i.  e.  quam  offerimus  nos  sacer- 
dotes  qui  speciatim  servi  tui  sumus,  tuo  cultui  et  obsequiis  mancipati  et  hoc  offeri- 
mus sacrificium,  ut  servitutis  nostrae  et  subjectionis  aliquod  testimonium  demus; 
nee  tantum  est  oblatio  nostra,  qui  tamquam  ministri  eam  offerimus,  sed  et  cunctae 
familiae  tuae^  i.  e.  totius  Ecclesiae  catholicae  omniumque  fidelium,  qui  per  manus 


58,   The  Second  Prayer  of  the  Canon  before  the  Consecration,        62S 

different  meanings.  The  expression  ''oblation  of  our  servitude^^ 
may  be  applied  to  those  who  are  present,  that  is,  to  those  who  most 
intimately  take  part  in  the  celebration  of  Mass;  the  addition  ''as 
also  of  Thy  whole  family"  to  all  the  others,  who  are  absent.  —  Or 
we  may  consider  the  first  clause  as  especially  designating  the  con-^ 
secrated  ministers  of  the  altar,  that  is,  the  priests,  or  all  clerics,  in 
which  case  by  the  family  of  God  the  believing  people  are  to  be 
understood,  but  in  particular  those  faithful  who  by  actual  participa- 
tion uuite  in  the  celebration  of  the  Mass.  —  However,  this  does  not 
exhaust  the  full  sense:  it  says  "the  oblation  of  our  servitude"  (o^- 
latio  servitutis  nostrae)^  which  would  signify  more  than  "the  offer- 
ing which  we  Thy  servants  (nos  servi)  present,"  which  is  the 
expression  used  immediately  after  the  Elevation.  The  holy  Mass  is 
called  "the  oblation  of  our  servitude,"  that  is,  the  offering  that  we 
and  all  the  members  of  the  Church  make,  in  order  to  acknowledge 
the  absolute  dominion  of  God  over  all  that  is  created,  and  to  express 
our  profound  submission  to  it.^  As  creatures  we  stand  in  a  special 
relation  of  dependence  toward  God  our  Creator;  the  Mass  now  has 
principally  for  object  the  giving  to  God  of  that  veneration,  homage 
and  acknowledgement  —  in  brief,  that  religious  worship  which  is 
due  to  Him  alone. ^  Sacrifice  is  the  chief  act  of  religion,  or,  what 
is  the  same  thing,  of  divine  worship.^  All  men  are  bound  to  serve 
God ;  but  priests  have  consecrated  themselves  in  a  very  special  man- 
ner to  the  service  of  the  sanctuary.  Yet  we  are  not  to  serve  our 
Lord  with  servile  fear,  but  with  joy  and  jubilation  of  heart;  for  the 
service  of  God  is  not  only  a  duty  incumbent  upon  man,  but,  more- 
over, an  honor  and  a  happiness  for  him.  Whosoever  thoroughly 
breaks  asunder  the  bonds  of  sin,  passions  and  attachment  to  the 
world,  so  as  to  devote  all  his  thoughts,  desires  and  energies  perfectly 
to  God  and  His  holy  will,  becomes  truly  free;  for  he  obtains,  by  this 

nostras  et  ministerium  hanc  offerunt,  et  quorum  nomine  eandem  tibi  offerimus 
(Antonius  de  Molina,  Instructio  sacerdotum  tract.  3,  c.  3). 

i  This  more  profound  meaning  of  the  expression  oblatio  servitutis  nostrae  is 
evident  also  from  other  almost  similar  designations  of  the  Eucharistic  Sacrifice,  as 
they  are  found  especially  in  the  Secretae ;  for  example,  nostrae  servitutis  munus  ; 
debitum  nostrae  servitutis ;  nostrae  humilitatis  oblatio. 

2  Deo  nos  servitutem,  quae  \aTpeia  graece  dicitur,  sive  in  quibusque  sacra- 
mentis  sive  in  nobis  ipsis  debemus  (S.  Aug.  De  civit.  Dei  1.  10,  c.  3,  al.  4).  —  Ipsa 
servitus  graece  \aTpeia  dicitur,  quae  soli  vero  Deo  jure  ac  legitime  non  a  perfidis, 
sed  a  catholicis  fidelibus  exhibetur  .  .  .  ilia  cultura  quae  Xarpda  dicitur,  maxime  in 
sacrificiis  invenitur  (S.  Fulgent.  Contra  Fabian,  frag.  12). 

^  Cultus  ac  servitus  Dei  reipsa  non  sunt  actus  religionis  distincti :  siquidem 
eodem  actu  religionis  homo  servit  Deo  et  colit  ipsum.  Nam  cultus  respicit  Dei 
excellentiam,  cui  reverentia  debetur ;  servitus  autem  subjectionem  hominis,  qui  ex 
sua  conditione  obligatur  ad  exhibendam  reverentiam  Deo,  cum  interim  in  omni 
actu  religionis  et  excellentiam  Dei  et  nostram  erga  Deum  subjectionem  protestemur, 
adeo  ut  ad  haec  duo  pertineant  omnes  actus  religionis,  quia  per  omnes  homo  pro- 
testatur  divinam  excellentiam  et  subjectionem  sui  ad  Deum  (Tanner  disp.  5  de 
relig.  q.  1,  dub.  2). 


624  //.  Liturgical  and  Ascetical  Part. 

dominion  over  himself,  the  liberty  of  the  children  of  God,  who  are 
actuated  only  by  the  spirit  of  the  Lord.^ 

We  expect  and  implore  by  virtue  of  the  Eucharistic  Sacrifice  ^ 
mercies  and  blessings  for  time  and  for  eternity.  Earthly,  temporal 
welfare  consists  in  this,  that  God  orders  and  directs  our  days  in 
peace;  heavenly,  eternal  well-being  includes  preservation  from  end- 
less reprobation  and  the  being  inscribed  among  the  host  of  the  elect. ^ 

^^Diesqiie  nostros  in  tua  pace  disponas'''' — thus  do  we  pray*; 
for  we  desire  good  and  peaceful  days,  that  are  not  clouded  by  suffer- 
ings, combats,  assaults  and  persecutions,  but  always  cheered  and 
blessed  with  "the  peace  of  God,''  "that,  being  delivered  from  the 
hand  of  our  enemies,  we  may  serve  Him  without  fear  in  justice  and 
holiness"  (Luke  i,  74).  We  pray  for  temporal  prosperity,  inas- 
much as  it  may  be  serviceable  to  the  attainment  of  "the  one  thing 
necessary,"  and  for  possession  of  that  "best  part  which  shall  not  be 
taken  away  from  us." 

But  in  what  do  this  "one  thing  necessary"  and  this  "best  part" 
consist?  In  this,  that  we  escape  the  evil  of  all  evils,  the  greatest 
evil  —  eternal  death  {ah  aeterna  damnatione  nos  eripi)\  and  that  we 
attain  to  the  best  of  goods,  the  supreme  good  —  eternal  life  {in 
electomm  tiiorum  grege  numerari)  ,^  The  number  of  those  who  are 
chosen  for  heavenly  glory  has  been  eternally  and  irrevocably  deter- 
mined by  God,  so  that  the  number  can  be  neither  increased  nor 
diminished;  therefore,  the  above  petition  can  refer  only  to  the 
execution  of  this  divine  decree  and  signify,  that  God  may  be  pleased 


1  Servitus  ilia,  quae  fit  hofnini  ex  necessitate^  aliquo  modo  derogat  hominis 
libertati,  et  ideo  non  habet  in  se  excellentiam  virtutis.  —  Servitus,  quae  ex  niera 
voluntate  fit  Deo^  ponit  hominem  in  statu  altiori  et  tanto  magis  facit  hominem 
liberum,  quanto  magis  elongat  hominem  a  peccato.  Et  talis  est  servitus  latriae 
(S.  Bonav.  Ill,  dist.  9,  a.  2,  q.  1). 

2  Vera  sacrificalis  oblatio  non  intellegitur  esse,  donee  materia  ilia,  quae  ad 
divinum  cultum  dicata  jam  est,  benedicitur  et  sanctificatur ;  nulla  ergo  petitio  fit 
per  banc  oblationem,  sistendo  in  pane  et  vino,  sed  in  ordine  ad  eorum  consecratio- 
nem,  per  quam  Christus  vere  sacrificatur  et  offertur;  quod  est  petere  per  incruen- 
tam  Christi  sacrificationem  ex  pane  et  vino  sub  eorumque  speciebus  faciendam 
(Suarez  disp.  83,  sect.  2,  n.  8). 

2  The  three  petitions  pro  pace  temporum  et  ereptione  ab  aeternis  suppliciis 
et  consortio  Sanctorum  obtinendo  were  added  by  St.  Gregory  the  Great  (cfr.  Wala- 
frid.  Strab.  c.  23).  Since  already  previously,  v.  g.,  in  the  Leonianum,  similar 
thoughts  and  expressions  occur  in  this  place,  St.  Gregory  probably  only  made 
permanent  the  wording  which  until  then  had  been  changeable. 

■*  Propter  triplice^n  pacem  ter  oramus  in  Missa:  "dies  nostros  in  tua  pace 
disponas"  —  "da  propitius  pacem  in  diebus  nostris"  —  "dona  nobis  pacem",  ut  de 
pace  temporis  per  pacem  pectoris  transeamus  ad  pacem  aetertiitatis  (Innocent.  III. 
1.  3,  c.  11). 

^  Numerari=  numero  aggregari,  received  into  the  number.  Cfr.  the  following 
prayer  for  a  departed  soul :  Omnipotens  senipiterne  Deus  .  .  .  propitiare  animae 
famuli  tui,  ut  qui  de  hac  vita  in  tui  nominis  confessione  decessit,  Sanctorum  tuo- 
rum  numero  facias  adgregari  (Sacrament.  Gelasian.). 


58,   The  Second  Prayer  of  the  Canon  before  the  Consecration,  625 

to  grant  us  the  grace  of  final  perseverance  and  admit  us  to  heavenly 
bliss. ^  This  meaning  is  clearly  expressed  in  a  petition  of  almost  the 
same  import  in  the  Te  Deum:  Aetenia  fac  cum  Sanctis  tids  hi  gloria 
numerari —  "May  (Thy  servants)  be  numbered  among  Thy  saints 
in  eternal  glory."  Also  in  the  sorrowful  chant  Dies  irae  the  Church 
instructs  us  to  pray  for  preservation  from  hell:  "Let  me  not  be  lost 
on  that  day;  let  me  not  burn  in  eternal  fire,"  and  for  participation 
in  the  happiness  of  heaven:  "Place  me  at  Thy  right  side;  call  me 
with  the  blessed  ones." 

As  fruit  to  be  derived  from  the  Sacrifice,"^  therefore,  we  implore 
in  the  above  prayer  the  peace  of  God  for  the  days  of  our  earthly  life; 
but  we  pray  especially  for  the  consummation  of  our  redemption  and 
eternal  salvation.  Full  redemption  consists  in  this,  that  we  be  for- 
ever snatched  from  eternal  ruin  and  perdition,  to  which  the  godless 
are  doomed,  and  that  we  may  for  all  eternity  be  possessed  of  that 
glory  and  happiness  wdiich  God  has  prepared  for  those  who  love  Him. 

Let  us  call  to  mind  the  impenetrable  darkness  that  envelops  the 
mystery  of  predestination  for  us  poor  mortals  here  below,  and  we 
shall  be  moved  spontaneously  to  direct  often  and  earnestly  similar 
petitions  for  eternal  salvation  to  God,  "to  whom  alone  the  number 
of  the  elect  is  known,  who  shall  find  a  place  in  the  felicity  of  heaven'' 
{cui  soli  cognitus  est  numenis  electorum  in  superna  felicitate  locan- 
diis).  Prayers  of  this  nature  are  useful  and  necessary;  but  they 
alone  do  not  suffice.  God  receives  into  heaven  only  those  who  "by 
faith  and  works"  (Jide  et  opere)  belong  to  Him  and  are  entirely 
His.^  Hence  we  must  faithfully  employ  the  grace  of  God,  work  out 
our  salvation  in  fear  and  trembling,^  making  our  calling  and  election 


1  Breviter  dicitur,  peti  a  Deo  consecutioneni  electionis,  quod  est  petere  aeter- 
nam  beatitudinem,  in  qua  numerus  electorum  congregandus  est  (Suarez  1.  c.)- 

2  Tria  bona  postulautur  a  Deo.  Primum  temporale  ;  secundum  perpetui  mali 
devitatio ;  tertium  perpetui  boni  adeptio.  In  horum  trium  bonorum  postulatione 
profitetur  Ecclesia,  Deum  esse  universorum  dominum  et  in  triplicem  mundi  machi- 
nam  extendi  supremum  ejus  principatum.  Per  primum  enim  profitetur,  ipsum  esse 
dominum  in  terris ;  per  secundum  in  inferis ;  per  tertium  in  coelis  —  et  ubique 
omnia  ipsius  nutu  disponi  (Clichtov.  Elucid.  eccl.  1.  3,  n.  23;. 

3  Nos  hie  petimus  a  Deo  consecutionem  electionis  et  aeternam  beatitudinem, 
in  qua  numerus  electorum  congregandus  est.  Haec  autem  consecutio  ex  nostra 
libera  cooperatione  dependet,  videlicet  ab  executione  bonorum  operum,  quae  sunt 
media  a  Deo  praeordinata  in  eum  finem.  Dum  ergo  oramus  et  petimus  numerari  in 
grege  electorum,  gratiam  a  Deo  postulamus,  quae  necessaria  est  ad  ea  media  exe- 
quenda  et  finem  consequendum  (Quarti  p.  2,  tit.  9,  sect.  2,  dub.  4). 

*  Uncertainty  with  regard  to  eternal  salvation  is  here  below  necessary  and 
beneficial,  quia  huniiliat  et  sollicitat.  Econtra  certitudo  de  electione  elevat  in 
tumorem  et  deprifnit  in  torporem ;  ideo  secundum  ordinatissimam  dispensationem 
hoc  factum  est,  ut  nulli  reveletur,  an  sit  praedestinatus,  nisi  sit  a  Deo  confirmatus 
in  bono,  ut  non  possit  elevari  per  superbiani  vel  torpore  per  neglegentia))!  (S. 
Bonavent.  dist.  40,  art.  2,  q.  2.  —  Cfr.  Amalar.  1.  3,  c.  23).  —  Optimum  affirmare 
possumus  esse  praedestinationis  indicium,  sese  ad  ejusmodi  sanctarum  precum 
spiritum  et  arcana  sensa  conformare,  i.  e.  nihil  qnidquam  aliud  quam  Dei  pacem 
39 


626  //.  Liturgical  and  Ascetical  Part. 

sure  by  good  works  (Phil.  2,  12;  2  Peter  i,  10).  Be  poor  in  spirit, 
be  meek  and  humble,  live  in  holy  and  salutary  compunction,  hunger 
and  thirst  after  greater  perfection,  love  and  practise  works  of  spirit- 
ual and  corporal  mercy,  carefully  preserve  purity  of  heart,  seek  and 
endeavor,  as  far  as  possible,  to  live  in  peace  with  all  mankind,  be 
glad  and  rejoice  when,  by  reason  of  exercising  these  virtues  and  for 
the  name  of  Jesus,  you  are  obliged  to  suffer  persecutions  and  insults, 
—  then  may  you  confidently  hope  to  belong  to  the  number  of  the 
elect  and  to  obtain  a  rich  reward  in  heaven.  But  pray  we  must 
without  ceasing  "the  God  of  all  grace,  who  hath  called  us  unto 
eternal  glory  in  Christ  Jesus,  that,  after  we  have  suffered  a  little,  He 
will  Himself  perfect  us  in  the  life  to  come  and  confirm  and  establish 
us  in  this  world"  (i  Peter  5,  9).^ 

2.  The  Accompanying  Action.  —  During  this  prayer,  the  priest 
extends  his  two  hands  horizontally  over  the  chalice  and  Host,  and 
in  such  a  manner,  that  the  right  thumb  is  placed  over  the  left  one 
in  the  form  of  a  cross.  'This  imposing,  or  extending  of  hands  occurs 
first  toward  the  close  of  the  fifteenth  century^  in  some  Missals,  and 
it  was  afterwards  universally  prescribed  by  Pius  V.  This  ceremony 
not  only  harmonizes  with  the  tenor  of  the  text,  "this  oblation,  there- 
fore," (lianc  oUatlonem),  indicating  the  sacrificial  elements  in  a 
just  and  reverential  manner,  but  also  contains  in  addition  a  mystical 
meaning.  The  ritual  laying  on  of  hands  frequently  occurs  in  both 
Testaments,  as  well  as  in  the  liturgy:  according  to  its  fundamental 
signification,  it  is  always  a  symbol,  or  a  means  of  transferring  some- 
thing to  others,  for  example,  the  guilt  of  sin,  a  blessing  and  pro- 
tection. In  the  Mosaic  worship  the  laying  on  of  hands  was  a  sym- 
bolical representation  of  the  transferring  of  sin  and  guilt  to  the 
animal  that  was  to  be  sacrificed,  which  vicariously  had  to  suffer 
death  instead  of  man.  Here  in  the  Holy  Mass  the  laying  on  of 
hands  has  a  similar  object;  and,  therefore,  in  a  visible  and  energetic 


cupere,  nihil  praeter  mortem  aeternam  metuere  et  perseverantiae  donum  enixe 
petere,  ut  in  eorum  adscribamur  numero,  qui  aeterna  gloria  perfruentur  (Bene- 
dict. XIV.  1.  2,  c.  14,  n.  4). 

1  Cum  Deus  disponit  vel  vult  aliquid  facere,  non  disponit  in  omnem  eventum, 
sed  praesuppositis  congruentibus  antecedentibus,  sicut  disponit  uos  salvare,  si 
tamen  velimus  per  bona  merita  salutem  acquirere  (S.  Bonav.  Ill,  dist.  17,  a.  2,  q.  1). 

2  Formerly  it  was  often  the  custom,  as  it  is  now  with  the  Dominicans  and 
Carmelites,  to  bow  profoundly  at  the  recitation  of  this  prayer.  Hie  inclinat  se 
usque  ad  altare  dicens :  ''Hanc  igitur  .  .  .  :'  (Amalar.  Eclog.  n.  29).  —  Pres- 
byter hutnilialionem  Domini  usque  ad  crucem  nos  indicat,  cum  se  usque  ad 
altare  inclinat  dicendo  (Microl.  c.  16). — Ilanc  igitiir  oblationem  dicendo  sacer- 
dos  in  quibusdani  ecclesiis  profunde  se  inclinat  (Durand  1.  6,  c.  39,  n.  2). 
Christian  antiquity  and  the  Middle  Age  make  no  mention  of  the  stretching  out  of 
the  hands  in  the  aforesaid  place.  Already  for  this  reason  it  is  of  no  consequence 
to  see  preserved  "here  the  former  imposition  of  hands  of  the  priests  celebrating 
with  the  bishop,"  that  is,  the  invocation  of  the  Holy  Ghost  for  the  miracle  of  the 
consecration. 


59.   The  Third  Prayer  of  the  Canon  before  the  Consecration.  627 

way  it  deeply  fixes  the  sacrificial  character  of  the  Eucharist,  for  it 
shows  that  Christ  on  the  altar,  in  our  place,  for  our  sake,  and  on 
account  of  our  sins  offers  Himself  ;  —  and,  moreover,  it  indicates 
that  we  should  unite  ourselves  with  His  Sacrifice,  offering  ourselves 
in  it  and  along  with  it. 

59.     The  Third  Prayer  of  the  Canon  before  the  Consecration. 


Quam  oblationem  tu  Deus  in 
omnibus,  quaesumus,  benefdic- 
tam,  adscripttam,  rat  tarn,  ratio- 
nabilem,  acceptabilemque  facere 
digneris :  ut  nobis  Corfpus  et 
Sanfguis  fiat  dilectissimi  Filii 
tui  Domini  nostri  Jesu  Christi. 


Which  oblation  do  Thou,  O 
God,  we  beseech  Thee,  vouchsafe 
to  make  in  all  things  blessedt, 
approved t,  ratifiedf,  reasonable, 
and  acceptable  :  that  it  may  be- 
come for  us  the  Body  t  and  Bloodt 
of  Thy  most  beloved  Son,  our 
Lord  Jesus  Christ. 

I.  Tlie  Words  of  the  Prayer.  —  This  prayer  is  closely  con- 
nected with  the  preceding  one  and  forms  the  immediate  transition 
and  introduction  to  the  act  of  Consecration.  In  general  its  meaning 
is  clear,  but  the  several  designations  therein  given  to  the  offering 
appear  obscure  and  difficult  to  the  understanding.  Since  the  fore- 
going preparation  for  the  act  of  Consecration  ends  with  this  prayer, 
it  expresses  for  the  last  time  in  a  simple,  grand  way  the  already  oft- 
repeated  petition  to  God  for  the  blessing,  or  the  changing  of  the 
bread  and  wine  into  the  Body  and  the  Blood  of  Christ.^  Therefore, 
we  implore  of  God,  that  the  elements  lying  on  the  altar  and  dedicated 
to  Him,  be  raised  to  the  highest  degree  of  consummation,  that  is,  be 
changed  into  heavenly  sacrificial  gifts.  The  Eucharistic  Saviour 
is  "the  perfectly  blessed,  approved,  ratified,  reasonable  and  accept- 
able oblation"  which,  by  the  power  of  God,  is  to  replace  the 
substance  of  bread  and  wine.^ 

Christ  is  the  ohiatio  in  omnibus  henedicta^  that  is,  the  offering 
in  all  things  blessed  (=  in  every  respect  thoroughly  and  perfectly)^. 

1  Haec  tertia  periodus,  quam  ingredimur,  maxime  occupatur  circa  sacrificium, 
ut  fiat  perfectum  et  in  aliani  mutetur  substantiam  immortalein  et  incorruptain.  .  . 
Transit  ad  partes  a  toto,  ut  universalis  benedictionis  partes  imprecetur  hostiae,  cui 
universam  benedictionem  fuerat  imprecatus,  ut  cum  prius  posuerit  in  omnibus 
benedictani,  particulariter  subjuugat  adscriptani,  et  ratavi,  et  ratio7iabilem^  et  ac- 
ceptabilein,  quae  sunt  partes  omnimodae  benedictionis  (B.  Odo  Camerac.  Expos, 
in  Can.  Missae  dist.  3). 

2  Praeinducta  sacratissima  verba  exponuntur  de  eo,  quod  est  res  et  sacramen- 
tum,  videlicet  de  corpore  Christi  vel  de  ipso  Christo,  qui  est  hostia  benedicta, 
adscripta,  rata,  rationabilis  et  acceptabilis  (Dion.  Carthus.  Exposit.  Missae  art.  23). 
—  Solum  Christi  corpus  et  sanguis  est  hostia  in  omnibus  benedicta,  adscripta,  rata, 
rationabilis  acceptabilisque  (B.  Odo  Camerac.  1.  c). 

3  "The  chalice  awakening  fear  and  reverence"  (St.  Chrysost.)  of  the  Eucharist 
is  called  by  St.  Paul  calix  be7iedictionis  cui  benedicinius  (1  Cor.  10,  16)  =  calix 
benedictus,  i.  e.  consecratus. 


628  //.  Liturgical  and  Ascetical  Part. 

The  blessing  here  meant  and  to  be  imparted  to  the  material  elements, 
is  the  very  highest  and  the  most  sublime  conceivable,  —  namely, 
the  Consecration,  that  is,  the  changing  of  the  elements  into  the  glo- 
rious Body  and  tlie  Precious  Blood  of  our  Lord  Jesus  Christ/  We, 
therefore,  beg  God  to  bless  the  oblation  of  bread  and  wine,  that  is, 
to  consecrate  it  and  thereby  make  it  for  us  an  inexhaustible  source 
of  grace  and  blessing. 

Christ  is  the  ohlatio  adscripta}  This  extremely  obscure  word 
can  only  with  difficulty  or  perhaps  not  at  all  be  explained  in  a  per- 
fectly satisfactory  manner,  as  is  evident  from  the  different  attempts 
at  interpretation.  Frequently  adscripta  is  defined  in  the  sense  of 
acceptable,  agreeable;  but  opposed  to  this  acceptation  is  the  circum- 
stance that  then  adscripta  would  have  entirely  the  same  signification 
as  the  following  acceptahilis,  which  in  so  concise  a  prayer  is  by  no 
means  probable.  —  Others  understand  adscripta  as  meaning  con- 
secrated or  belonging  to  God.  —  We  translate  adscripta  by  the  word 
approved  and  thereby  give  our  preference  for  an  explanation  accord- 
ing to  which  this  word  seems  to  coincide  better  with  the  whole 
context.  Accordingly  the  oblation  becomes  adscripta  when  it 
responds  and  answers  to  the  prescription,  to  the  ordinance  and  in- 
stitution of  Christ,  as  it  took  place  at  the  Last  Supper. ^  In  this 
manner,  therefore,  the  same  petition  would  be  presented  that  fre- 
quently occurs  elsewhere  in  liturgies:  that  the  elements  of  bread  and 
wine  may  become  eucliaristia  legitima,  that  is,  legitimate  Eucharist*. 

If  the  oblation  is  so  constituted  as  to  be  conformable  to  Holy 
Scripture,  to  the  will  and  command  of  Christ  (Hoc  facite)^  then 
necessarily  it  is  also  an  '•^ohlatio  rata^\^  that  is,  a  true  or  valid  sacri- 
fice^; for  with  this  presupposition  all  the  features  and  elements  are 

1  Oratio  haec  potest  exponi,  ut  tota  petitio  referatur  ad  ipsius  materiae  con- 
secrationem,  nihilque  aliud  in  suinma  petatur,  quam  ut  ex  pane  corpus  et  ex  vino 
fiat  sanguis  Christi,  ut  hoc  modo  ac  per  talem  transmutationem  oblatio  ipsa  panis 
et  vini  fiat  benedicta;  ilia  enim  est  summa  benedictio  et  sanctificatio,  quae  in  illam 
materiam  supervenire  potest,  unde  ipsamet  consecratio  benedictio  solet  a  Patribus 
appellari  (Suarez  disp.  83,  sect.  2,  n.  10).  —  Digneris  banc  oblationetn  facere 
benedictam,  i.  e.  convertere  in  carnem  et  sanguinem  Christi,  quae  sunt  hostia 
benedicta,  h.  e.  omni  carens  macula  culpae  atque  omui  gratia  adornata  (Dion. 
Carthus.   1.  c). 

2  Adscribere  =to  ascribe  or  to  attribute;  to  institute,  to  determine,  to  establish. 
2    Potest  referri  hoc  verbum  {adscripta)  ad  ea,  quae  de  hac  consecratione  scripta 

sunt,  ita  ut  postuletur,  ut  haec  oblatio  talis  fiat,  qualis  scripta  est  et  promissa  illis 
verbis  Christi:  "Hoc  facite" ;  adscriptum  enim  dici  potest,  quod  est  scripto  con- 
forme  (Suarez  1.  c). 

■*  Cfr.  also  the  prayer  in  the  Pontifical  for  the  Consecration  of  a  portable 
altar:  Quaesunius  oninipotens  Deus,  .  .  .  qui  inter  ceteras  creaturarum  fonnas  lapi- 
deum  metallum  ad  obsequium  tui  sacrificii  condidisti,  ut  iegiti^nae  libationi  prae- 
paretur  altare,  annue  dignanter. 

^  Ratus  (from  reor)  =  intended  ;  transferred  to  =  determined,  valid,  true,  legal. 
—  Quod  nostro  geritur  ministerio,  ratuni  hal)eas,ac  si  sine  nobis  mauibus  tuis  idem 
ageretur  (Robert.  Paulul.  De  offic.  eccles.  1.  2,  c.  31). 

*     Praeterea  postulatur,  ut  per  consecrationem  fiat  rata,  i.  e.  vera;  non  enim 


59.   The  Third  Prayer  of  the  Canon  before  the  Consecration,  629 

at  hand  requisite  for  the  existence  and  essence  of  the  Eucharistic 
Sacrifice. 

The  contents  of  the  above  three  words  (henedicta^  adscripta^ 
rata)  are  now  stated  more  correctly  and  emphatically,  in  this  that 
the  Sacrifice  is  called  a  * 'spiritual",  or  "reasonable  oblation" 
(ohlatio  rationahilis) }  In  the  liturgies  the  Eucharist  is  often 
designated  as  *'a  spiritual  sacrifice"  (hostia  spiritiialis)  or  as  "a 
reasonable  and  unbloody  worship  of  God"  (XoyiKTj  koL  dvai/xaKros  Xarpeia). 
This  expression  is  borrowed  from  Holy  Scripture^;  in  its  liturgical 
use  it  refers  as  well  to  the  way  and  manner  of  offering,  as  to  the 
sacrificial  gift,  and  characterizes  it  as  endowed  with  life,  spirit  and 
reason,  in  contrast  with  the  Old  Testament  offerings  of  irrational 
animals  and  inanimate  things.^  The  Eucharist  is,  therefore,  a 
* 'reasonable  oblation",  because  on  the  altar  the  living  Lamb  of  God, 
the  God-Man  Jesus  Christ,  is  sacrificed.  He  who  is,  indeed,  the 
eternal  reason,  the  increated  and  personal  wisdom  of  God. 

If  the  Eucharistic  Sacrifice  has  these  four  qualities,  it  is  then 
infallibly  and  in  the  highest  degree  also  "pleasing  to  God,"  dear, 
precious  and  acceptable  to  the  Heart  of  God  {ohlatio  acceptahilisy. 

The  explanation  of  the  obscure  antecedent  clause  follows  or  lies 
in  the  concluding  words,  "that  it  may  be  made  for  us  the  Body  and 
Blood  of  Christ, ''  (fi^^t  =  transeat  in),  which  denote  and  implore 
quite  unequivocally  the  change  of  substance  of  the  matter  of  sacri- 
fice.^   The  little  word  nobis  ("for  us")^,  moreover,  adds  a  new  idea; 

est  haec  vera  sacrificalis  oblatio,  nisi  consecratio  valida  sit  et  efficax ;  quomodo 
dicere  solemus,  sacramentuni  esse  ratum,  quaudo  vere  factum  (Suarez  1.  c). 

^  Rationabilis  (XoyiKds)  =  endowed  with  reason,  reasonable ;  according  to  rea- 
son. The  word  has  reference  to  the  Divine  Logos,  who  in  and  with  His  human 
nature  is  in  the  highest  degree  a  spiritual  and  reasonable  Sacrificial  Gift  (7rpocr(popd 
TTvevfiaTiKT)  Kal  XoyiKi^):  Christ's  sacrificial  Body  and  Blood  are  on  the  altar  not  merely- 
animated  with  a  spiritual  and  reasonable  soul,  but,  moreover,  hypostatically  united 
to  the  Divine  Word  (Logos).  —  Muuus  populi  tui,  Domine,  placatus  intende,  quo 
non  altaribus  tuis  ignis  alienus  nee  irrationabilium  cruor  effunditur  animantium, 
sed  sancti  Spiritus  operante  virtute  sacrificium  jam  nostrum  corpus  et  sanguis  est 
ipsius  sacerdotis  (Sacram.  Leouian.). 

2     Ratiouabile  obsequium ;  in  Greek  XoyiKyj  Xarpela  (Rom.  12,  1). 

2  Petitur  etiam,  ut  fiat  ratiofiabilis,  i.  e.  rationalis  hostia,  quia  per  illam  con- 
secrationem  fit,  ut  jam  non  simplex  panis  et  vinum,  nee  sanguis  hircorum  aut  vitu- 
lorum,  sed  Christus  ipse,  qui  non  solum  rationalis  est,  sed  aeterna  sapientia  et 
ratio,  offeratur  (Suarez  1.  c). 

*  Denique  per  eandem  mutationem  fit  maxime  acceptabilis  haec  oblatio,  quia 
jam,  non  ex  dignitate  offereutium,  sed  ex  re  ipsa  oblata,  gratissima  Deo  est  et 
accepta:  nam  per  illam  mutationem  panis  fit  corpus  illud,  quod  Deus  adaptavit,  ut 
veteribus  repudiatis  sacrificiis,  eo  placari  posset  (ad  Hebr.  2).     Suarez  1.  c. 

^  Posuerat  in  omnibus  benedictam,  subjungit  quattuor  species :  adscriptam, 
ratam,  rationabilem,  acceptabilem.  Sed  haec  omnia  clausa  erant,  minus  intellege- 
bantur,  minus  patebant ;  aperuit  ostium,  patefecit  totum,  scil.  ut  nobis  fiat  corpus 
et  sanguis  Christi.  Hie  totum  completur,  hie  totum  perficitur,  ut  fiat  corpus  et 
sanguis  Christi  (B.  Odo  Camerac.  dist.  3).  —  Munera,  Domine,  oblata  sanctifica, 
ut  tui  nobis  Unigeniti  corpus  et  sanguis  fiant  (Sacram.  Gregor.). 

6    Fiat  nobis y  i.  e.,  ad  nostram  salutem,  ad  nostrum    cotidianum    profectum. 


630  //.  Liturgical  and  Ascetical  Part, 

for  it  proves  that  the  Body  and  Blood  of  Christ  take  the  place  of  the 
bread  and  wine,  that  is,  become  present  under  their  appearances  for 
us,  for  our  sake,  for  our  salvation  and  blessing  and  advantage.  For 
us  the  Saviour  offers  Himself  on  the  altar,  to  us  He  gives  Himself  in 
Holy  Communion.  Totus  mihi  datus  (Dominus)  et  totiis  in  meos 
iisus  expensus  est}  In  like  manner  the  angels  announced  to  the 
shepherds:  "This  day  is  born  to  you  a  Saviour"  (Luke  2,  11).^ 

2.  The  aforesaid  prayer  is  accompanied  with  five  signs  of  the 
Cross,  three  of  which  are  first  made  over  both  sacrificial  elements  at 
one  and  the  same  time  (at  the  words  henedictam^  adscriptam^  ratcunY] 
then  there  is  one  besides  made  separately  over  the  Host  and  over  the 
chalice  (at  the  words  Corpus  et  Sanguis),  These  holy  signs 
strengthen  and  visibly  elucidate  the  text  of  the  prayer  spoken  vocal- 
ly; they  S3anbolically  express  what  the  accompanying  and  cor- 
responding words  signify.  The  signs  of  the  Cross  are  here  symbols 
and  means  of  blessing;  they  call  down  the  divine  blessing  of  Con- 
secration upon  the  bread  and  wine,  that  they  may  be  changed,  and 
that  —  which  is  likewise  made  apparent  by  the  sign  of  the  Cross  — 
the  bread  may  be  changed  into  the  same  sacrificial  Body  that  hung 
on  the  Cross,  and  the  wine  into  the  same  sacrificial  Blood  which 
was  shed  on  the  Cross.  —  If  we  consider  the  first  three  signs  of  the 
Cross  in  themselves,  then  we  must  at  the  same  time  evidently  see  in 
them  an  indication  and  symbol  of  the  Adorable  Trinity,  from  whom 
proceeds  the  blessing  of  Consecration  prayed  for,  to  sanctify  the 
material  elements  and  change  them  into  the  Kucharistic  Sacrifice.^ 


atque  ad  vitiorum  nostrorum  expurgationem  omniumque   spiritualium  donorum. 
multiplicationem  (Diou.  Carth.  Expos.  Missae  art.  23). 

^    S.  Bernard,  in  circumcis.  Dom.  serm.  3,  n.  4. 

2  Sub  hac  oblatione  non  solum  panis  et  vinum,  sed  Ecclesia  ipsa  in  his  signi- 
ficata  iutellegitur.  Hinc  1.  sacerdos  nomine  Ecclesiae  oral,  ut  panis  et  vinum  con- 
vertantur  in  corpus  et  sanguinem  Christi ;  qua  transsubstantiatione  oblatio  fit 
benedicta,  quia  Christus  est  victima  a  Patre  sanctificata  et  benedicta,  adscripta^ 
quia  Christus  est  victima  divinae  majestati  penitus  devota  et  addicta,  rata^  quia 
ipse  est  victima  a  Patre  tamquam  perfecta  adprobata,  ratio7iabilis  et  acceptabilis, 
quia  ipse  est  aeterna  ratio  et  Deo  Patri  infinite  placens,  ad  differentiam  victimarum 
irrationalium,  per  se  Deo  non  placentium,  quae  in  antiqua  lege  offerebantur. — 
2.  Sacerdos  orat,  ut  nos  ipsi  in  omnibus  simus  benedicti  gratiis  divinis,  adscripti 
numero  electorum  in  libro  vitae  (Apoc.  13,  8 ;  17,  8),  rati^  firmi  et  stabiles  in  Dei 
servitio,  rationabiles^  corpus  et  passiones  rationi,  rationem  Deo  subdendo  (Rom. 
12,  1),  et  acceptabiles,  digni,  ut  in  vitam  aeternam  acceptemur ;  ut  nobis  corpus  et 
sanguis  fiat  D.  N.J.  Ch.y  scil.  ut  consecratio  et  oblatio  nobis  fiat  fructuosa  (Miiller, 
Theol.  moral.  1.  3,  tit.  1,  §  16). 

2  Haec  tria  verba  dicendo,  super  duo  oblata  simul  ter  signum  crucis  facimus, 
quod  in  omnibus  consecrationibus  familiare  est  et  domesticum.  Per  virtutem  enim 
crucis  Domini  multa  credimus  operari.  Ideo  ter,  qui  per  virtutem  crucis  pariter 
Trinitas  operatur  (Robert.  Paulul.  De  offic.  eccles.  1.  2,  c.  31). 

■*  Fiunt  tres  cruces  super  oblatam  materiam,  dum  dicit  "benedictam,  adscrip- 
tam,  ratam"  ad  houorem  siipersanctae  et  adorandae  Trinitatis  et  ad  insinuandum, 
quod  effectus  orationis  istius  a  tota  beatissima   Trinitate  nobis  donetur.     Nam  ipsa 


60,   The  Consecration.  631 

But  not  only  in  a  general  way  should  the  identity,  that  exists 
iDetween  the  bloody  and  unbloody  Sacrifice  of  Christ,  be  made  clear 
to  us  by  the  sign  of  the  Cross;  we  can  piously  and  edifyingly  con- 
sider the  five  repetitions  of  the  sign  of  the  Cross  as  they  in  this 
prayer  occur  immediately  before,  and  in  another  prayer  directly  after 
the  Elevation,  as  indicating  the  five  sacred  wounds,^  which  were 
particularly  prominent  on  the  Body  of  Christ,  and  which,  con- 
sequently, are  also  in  the  most  intimate  relation  with  the  redeeming 
passion  and  death  of  the  I^ord.  Precisely  at  the  moment  in  which 
the  altar,  by  the  presence  of  the  Divine  Victim,  becomes  a  mystical 
Mount  Calvary,  the  sublime  and  sacred  scene  of  the  passion  of  the 
Saviour,  crucified  and  covered  with  painful  wounds,  should  present 
itself  before  the  eyes  and  mind  of  priest  and  people  in  the  most 
striking  manner.  ^'Christ,  pierced  on  the  Cross,  wounded  in  five 
different  places,  come,  let  us  adore!'^  — thus  cries  out  the  Church  to 
her  children.  The  hands  and  feet  of  the  Lord  have  men  bored 
through,  and  His  Heart  they  have  pierced.  Those  hands  that  were 
overflowing  with  benedictions  and  mercies;  those  feet  that  had 
become  weary  walking  in  search  of  the  lost  sheep  on  the  thorny 
field  of  the  earth;  that  Heart  which  glowed  with  love  for  God  and 
men,  —  behold,  how  they  are  lacerated  and  wounded  with  cruel 
irons!  Those  bloody  signs  of  martyrdom,  those  deep,  gaping  wounds 
on  the  sacrificed  Body  of  Jesus  are  an  inexhaustible  fountain  of  pro- 
pitiation and  mercy  and  grace  for  regenerated  man. 

60.    The  Consecration. 

Engaged  in  devout  meditation  and  contemplation  have  we 
already  wandered  through  the  vestibule  or  sanctuary  of  the  mystically 
constructed  Mass  liturgy,  —  we  have  next  entered  into  the  Holy  of 
Holies,  in  the  very  centre  of  which  we  now  find  ourselves.  Breath- 
less silence  prevails  all  around^;  the  Consecration,  to  which  all  that 
preceded  served  as  a  preparation,  is  approaching.  The  moment  of 
Consecration^  is  the  moment  the  most  important  and  solemn,  the 

hanc  ineffabilem  conversionem  panis  in  corpus  et  vini  in  sanguinem  Christi  facit 
(Dion.  Carthus.  Expos.  Missae  art.  23). 

1  Nonnulli  quinque  signa  referunt  ad  quinque  Christi  vulnera  (Robert. 
Paulul.  1.  c). 

2  Only  grave  and  soft  playing  on  the  organ  is  permitted.  Ad  elevationem  ss. 
Sacramenti  pulsatur  organum  graviori  et  dulciori  sono  (Cer.  episc.  1.  1,  c.  28,  n.  9). 

2  Acutius  intuere,  o  homo,  qui  sacerdotio  fungeris :  qua  utique  reverentia  et 
devotione,  qua  humilitate  ac  dilectione  te  Dominum  tuum  in  ipsa  sacra  hostia 
suscipere  et  amplecti,  tractare  contemplarique  oporteat.  Ipse  equidem  est,  ante 
cujus  te  tribunal  mox  necesse  est  adstare,  qui  judicaturus  est  vivos  et  mortuos  et 
saeculum  per  ignem.  In  manu  illius  universa  tua  salus  sita  est,  eum  Cherubim 
Seraphimque  adorant,  Throni  ei  sedes  sunt.  Sed  jam,  o  metuende  Dei  Fili,  o  ado- 
rande  Christe,  o  virtus  et  sapientia  Patris,  fac  me  in  te  sapieutem  et  fortem,  stabi- 
literque  conversum :  praesertim  autem  tunc  me,  o  beate  Salvator,  tunc  cor  meum 
munias  mentemque  in  te  afficias,  erigas  atque  convertas,  dum  ipsa  tua  divina  sa- 


632  //.  Liturgical  and  Ascetical  Part, 

most  sublime  and  touching,  the  most  holy  and  fruitful  of  the  whole 
sacrificial  celebration;  for  it  includes  that  glorious  and  unfathomably 
profound  work,  namely,  the  accomplishment  of  the  Eucharistic 
Sacrifice,  in  which  all  the  marvels  of  God's  love  are  concentrated  as 
in  a  focus  of  heat  and  light.  The  change  of  the  bread  and  wine 
into  Christ's  Body  and  Blood  can  proceed  from  Him  only  who  "alone 
effects  what  is  wonderfuP':  it  is  an  act  of  creative  omnipotence. 
But  to  this  act  of  divine  almighty  power  there  is  required  a  human 
act,  human  co-operation  —  and  that  on  the  part  of  an  ordained 
priest.  At  his  ordination  the  priest  received  the  supernatural  power 
so  to  pronounce  the  words:  "This  is  My  Body''  —  "This  is  My 
Blood,"  wherewith  the  Lord  in  the  guest-chamber  at  Jerusalem 
accomplished  the  first  Eucharistic  Consecration,^  that  they  are  effec- 
tive, that  is,  that  they  change  the  prepared  elements  of  bread  and 
wine  into  the  Body  and  Blood  of  Christ. ^  At  the  Last  Supper  Christ 
was  the  sole  priest  offering  sacrifice;  at  the  altar  He  is  the  principal 
sacrificer.  Whilst  in  the  Cenaculum  He  offered  Himself  without  the 
assistance  of  others.  He  now  offers  Himself  on  the  altar  by  the  hands 
and  mouth  of  the  visible  priest.  The  priest  is  His  organ  and  min- 
ister. "The  priest  acts  as  the  representative  of  Christ  when  he 
pronounces  those  words;  but  it  is  the  power  and  grace  of  God.  — 
*This  is  My  Body,'  he  says.  These  words  transform  the  gifts  placed 
before  hini."^  This  truth  clearly  manifests  the  way  and  manner  in 
which  the  priest  performs  the  act  of  Consecration;  all  he  does  in- 
dicates plainly  that  he  takes  the  place  of  Christ,  speaks  and  acts  in 

cerrUnaque  niysteria  celebro^  sacramenta  contingo  ac  dilectionis  tuae  pignus 
passionisque  memoriale  accipio :  tunc,  o  omnipotens  Dominator,  prae  majestatis 
tuae  contemplatione  reverentiali  timore  concutiar,  caritatis  tuae  contuitu  iuexstin- 
guibiliter  acceudar  totusque  in  te  resolvar  et  coufigar:  tunc  te,  Deus  mens,  splen- 
dida  fide  contempler,  tunc  te  sapiam  affectuosissimeque  complectar ;  anima  niea 
tua  ex  praesentia  excitetur  ac  liquefiat.  Utinam  te,  Deus  mens,  amator  auctorque 
salutis  meae,  qui  te  mihi  tarn  multipliciter  praestitisti :  qui  ex  ipso  tuae  beuignis- 
simae  mentis  ardore  sic  nobis  ubilibet  conjungi  dignaris,  anima  mea  semper  coram 
se  et  item  se  coram  te  constituat ;  utinam  tibi  grata,  utinam  in  te  sic  custodita 
consistat,  ut  ad  tui  participationem  celebrationemque  tuorum  mysteriorum  magis 
incessanter  idonea,  purior  ardentiorque  reddatur  (Dion.  Carthus.  De  munificentia 
et  beneficiis  Dei  art.  25). 

1  When  we  impartially  read  the  Biblical  accounts  regarding  the  first  Celebra- 
tion and  the  Institution  of  the  Eucharist,  we  cannot  but  marvel  that  already 
formerly,  and  again  quite  recently,  it  could  be  asserted  that  our  Divine  Saviour  had 
at  that  time  not  changed  the  bread  and  wine  by  the  words  of  the  Institution  (this 
is  My  Body  —  this  is  My  Blood),  but  that  He  had  by  the  preceding  benediction 
(benedixit),  or  merely  by  an  interior  act  of  the  will,  changed  them  into  His  Body 
and  Blood.  The  only  well-grounded  and  tenable  thesis  in  the  Bible  and  in  tradition 
is,  that  the  Lord  performed  the  first  Eucharistic  Consecration  ritu  sacramentali  by 
the  words  of  the  Institution,  and  thus  by  His  example  left  the  norm  for  all  suc- 
ceeding Consecrations. 

2  vSacerdotes  apostolico  gradui  succedentes,  Christi  corpus  sacro  ore  conficiioit 
(S.  Hieron.  Kpist.  a<l  Ileliodor.  n.  8;. 

3  S.  Chrysost.  De  prodit.  Judae  hom.  1,  n.  6. 


60.   The  Consecration,  633 

the  person  of  Christ  in  accomplishing  the  Eucharistic  Sacrifice. 
That  this  may  be  manifest,  he  is  directed  by  the  Church  to  imitate 
as  faithfully  as  possible  by  word  and  deed  Christ's  model  act  of 
Consecration  —  as  though  dramatically  representing  it.  The  Church's 
liturgical  act  of  Consecration  is  nothing  else  than  the  repetition  and 
copy  of  the  first  celebration  of  the  Lord's  Supper  in  the  Cenaculum 
at  Jerusalem.  The  priest  narrates  the  first  offering  and  institution 
of  the  unbloody  Sacrifice  by  Jesus  Christ,  and  while  relating  this,  he 
performs  the  corresponding  actions,  that  is,  he  imitates,  as  far  as 
possible,  the  Lord  and  does  the  same  as  Christ  did.  He  pronounces 
the  effective  words  of  Consecration  in  the  person  of  Christ  {quasi  ex 
persona  ipsius  Christi  loqiientis  —  S.  Tliom.y  over  the  bread  and 
wine  with  the  intention  of  changing  the  gifts  at  present  lying  on  the 
altar  and  thereby  to  offer  up  in  sacrifice  the  Body  and  Blood  of 
Christ.^  Plain  and  simple  are  the  words  of  the  liturgical  text,  as  is 
best  suited  for  a  thing  that  is  both  ineffably  sublime  and  divine. 
I.     The  Consecration  of  the  Host. 


Qui  pridie  quam  pateretur  ac- 
cepit  panem  in  sanctas  ac  venera- 
biles  manus  suas,  et  elevatis 
oculis  in  coelum  ad  te  Deum 
Patrem  suum  omnipotentem, 
tibi  gratias  agens,  benefdixit, 
fregit,  deditque  discipulis  suis, 
dicens:  Accipite,  et  manducate 
ex  hoc  omnes: 

Hoc  est  enim  Corpus  meum. 


Who,  the  day  before  He  suf- 
fered, took  bread  into  His  holy 
and  venerable  hands,  and  with 
eyes  lifted  up  toward  heaven, 
unto  Thee,  O  God,  His  Almighty 
Father,  giving  thanks  to  Thee, 
did  bless, t  break  and  give  unto 
His  disciples,  saying:  Take,  and 
eat  ye  all  of  this: 

For  this  is  My  Body. 


Three  Evangelists  (Matt.  26,  26 — 28;  Mark  14,  22 — 24;  Luke 
22,  19 — 20)  and  the  Apostle  of  the  Gentiles,  Paul  (i  Cor.  11,  23 — 

1  Verba  consecrationis  dicuntur  et  recitative  et  fonnaliter  seu  sigyiificative, 
Sacerdos  enim  et  commemorat,  quae  verba  Christus  in  ultima  coena  dixerit  et, 
intendens  ea  applicare  materiae  praesenti,  ac  facere,  quod  significant,  simul  exercet 
actum  suae  potestatis.  Atque  hinc  est,  quod  propriissime  dicatur  conficere  in 
persona  Christi,  quia  non  tantum  utitur  potestate  a  Christo  accepta,  sed  earn  exercet 
ejus  personam  repraesentanSy  et  loqiiens  ejus  verbis,  quasi  esset  ipsefnet  Christjis 
(Sylvius  III,  q.  78,  art.  1,  quaer.  3). 

2  Hoc  sacramentum  directe  repraesentativum  est  dominicae  passionis,  qua 
Christus  ut  sacerdos  et  hostia  Deo  se  obtulit  in  ara  crucis.  Hostia  autem  quam 
sacerdos  offert,  est  una  cum  ilia  quam  Christus  obtulit  secundum  rem,  quia  Chris- 
tum realiter  continet;  minister  autem  offerens  non  est  idem  realiter,  unde  oportet, 
quod  sit  idem  repraesentatione,  et  ideo  sacerdos  consecrans  prout  gerit  personam 
Christi,  profert  verba  consecrationis  recitative  ex  persona  Christi,  ne  hostia  alia 
videatur.  Et  quia  per  ea  quae  gerit  respectu  exterioris  materiae,  Christi  personam 
repraesentat,  ideo  verba  ilia  simul  et  recitative  et  significative  tenentur  respectu 
praesentis  materiae,  quae  est  figura  illius,  quam  Christus  praesentem  habuit,  et 
propter  hoc  dicitur  convenientius :  "hoc  est  corpus  ineum,'''  quam:  ''hoc  est  cor- 
pus Christi''  (S.  Thom.  IV,  dist.  8,  q.  2,  a.  1,  sol.  4  ad  4). 


634  //.  Liturgical  and  Ascetical  Part. 

26),  liave  informed  lis  of  the  act  of  Consecration.  These  four  holy- 
authors,  though  not  in  perfect  accord  as  to  the  very  words,  yet  agree 
perfectly  as  to  the  matter  itself :  all  relate  what  the  Saviour  did  at 
that  solemn  moment,  and  what  priests  were  to  do  in  His  name  and 
in  commemoration  of  Him  unto  the  end  of  the  world.  Not  one  of 
them  has  omitted  anything  essentially  necessary  for  the  accomplish- 
ment of  the  Consecration  and  of  the  Sacrifice;  but  wn'th  regard  to 
accessories,  the  statements  of  the  Evangelists  are  not  equally  com- 
plete. Let  us  compare  the  liturgical  formula  —  at  the  Consecration 
of  the  Host  and  of  the  chalice  —  with  the  biblical  text,  and  we  shall 
find  that  the  Canon  contains  several  words,  namely,  (in  sanctas  ac 
venerabiles  manus  stias^  et  elevatis  ocitlis  in  coelum  ad  te  Deiim 
Patrem  siium  ommpoteutem  —  aeterni  testamenti  —  mijstermm  fidei) ^ 
that  are  wanting  in  Holy  Scripture.  These  additions  of  the  liturgy 
have  emanated  from  a  divine  and  apostolic  tradition  and  are,  there- 
fore, as  incontestably  true  and  certain  as  are  the  words  of  the  in- 
spired authors.^ 

Qui  prid'w  quam  pateretur.'^  How  touching  and  solemnly  im- 
pressive is  that  scene  which  these  words  call  up  to  mind!  The  Lord 
chose  the  eve  of  His  bitter  passion  and  death,  — the  night  on  which 
He  was  betrayed  ( i  Cor.  11,  23),  to  give  us  by  the  institution  of  the 
Kucharist  the  most  wonderful  proof  of  His  love.^  With  desire  He 
had  longed  for  this  hour.  Before  shedding  His  blood  in  torrents  on 
tlie  painful  way  of  the  Cross,  He  would  pour  out  for  us  ungrateful 
creatures  the  abundance  of  His  grace,  all  the  treasures  of  His  love 
in  the  Sacrament  of  the  Altar,  that  we  might  never  forget  w^hat  He 
has  done  and  suffered  for  us.^ 

^  Quod  additur  ^^aeternV*  et  iterum  ^'mysterium  Jidei''\  ex  traditione  Domini 
habetur  CS.  Thorn.  3,  q.  78,  a.  3  ad  9). 

2  On  Holy  Thursday  the  insertion  is  here  made  :  Qui  pridie,  quam  pro  nostra 
omniumque  salute  pateretur,  hoc  est,  hodie. 

^  Venit  Jesus  niinistrare  Apostolis  et  praecipue  hodie  dilexit.  Sciens  enim 
quia  transiret  de  mundo  ad  Patrem  et  quod  ituri  essent  post  eum  .  .  .  recedeus  ab 
eis  et  iter  sequendi  (sc.  humilitatem  in  ablutione  pedum)  ostendit  eis  et  cibum  quo 
vescerentur  in  itinere,  reliquit,  i.  e.  viam  dedit  et  viaticum.  Sub  forma  enim 
panis  et  vini  corpus  suum  et  sanguinem  ad  edendum  dedit  et  conficiendum  reli- 
quit. .  .  .  Christus  in  cruce  fuit  pretium^  in  deserto  est  viaticum^  in  coelo  erit 
praemium.  Hie  est  cibus  grandiuni,  qui  muuit  contra  adversa  et  confert  bona, 
servat  collata  (Hildeb.  Turon.  Sermo  39). 

■*  Christo  non  suffecit  semel  pro  nobis  immolari  in  cruce  per  mortis  perpessio- 
nem,  sed  hanc  qiiotidianam  et  pcrennem  sui  iinniolationem  in  mysterio  (sc.  in 
Missae  ofificio)  ejus  infinita  sapientia  adinvenit,  ejus  immensa  dementia  ordinavit, 
ejus  caritas  summa  praefixit,  qua  et  Dei  Patris  honorem  generisque  huniani  pro- 
curavit  opem,  gratiam  ac  salutem,  quod  totum  sic  fieri  decentissimum  exstitisse 
ratio  dictat  desuper  illustrata:  quae  quanto  plus  illustratur,  tanto  limpidius  in- 
tuetur,  quam  rationabile  seu  potius  superrationabile,  misericordissimum,  sapien- 
tissimuni,  amorosissiniuni  fuerit  istud,  ut  et  qnotidie  dominicae  passionis  quasi 
recenter  memores  sinius,  caritatisque  Dei  ac  pietatis  suae  et  libenilitatis  ad  nos 
assidue  recordemur  recordandoque  inflammemur  et  meritum  Christi  abundantius 
participenius,  consequ^ndo  effectus  sacramenti  istius  (Dioi\.  Carthus.  De  sacram. 
altar,  serm.  2). 


60.   The  Consecration.  635 

Accepit  panem  in  sanctas  ac  venerabiles  maniis  siias  —  ''J^sus 
took  bread  into  His  holy  and  venerable  hands'' :  saying  these  words, 
the  priest  also  takes  the  Host  into  his  hands.  Holy  and  sanctifying, 
venerable  and  adorable  beyond  all  expression  are  the  hands  of  Christ. 
How  often  has  He  raised  them  in  prayer  to  His  Father,  and  extended 
them  over  men  tO'  bless  them !  How  these  hands  were  transpierced 
on  the  Cross  with  the  most  intolerable  heat  of  pain!  How  are  thy 
hands  constituted,  O  priest  of  the  Lord?  They  are  indeed  holy  and 
venerable  by  the  consecration  thou  hast  received ;  but  are  they  also 
holy  and  venerable  by  the  abundance  of  virtuous  actions,  by  the  odor 
of  a  devout  life,  and  by  exemplary  conduct?  With  holy  oiP  were 
thy  hands  anointed  and  consecrated  to  the  service  of  God  and  the 
salvation  of  souls ;  day  and  night  shouldst  thou  elevate  them  to 
Heaven,  to  praise  thy  Lord,  to  call  down  upon  men  His  mercies  and 
blessings.  Are  thy  hands  innocent,  clean  and  pure?  Are  they 
worthy  to  touch,  tO'  offer  and  to  distribute  to  others  the  immaculate 
Lamb  of  God  ? 

Et  elevatis  ociilis  in  coelum  ad  te  Deum  Patrem  suum  omni- 
potentem^  tihi  gratias  agens  henet dixit — "and  with  His  eyes  lifted 
up  toward  heaven,  untO'  Thee,  O  God,  His  Almighty  Father,  giving 
thanks  to  Thee,  did  bless  the  bread."  While  the  priest  pronounces 
these  words,  he  performs  the  corresponding  ceremonies,  so  as  to 
imitate  and  do,  as  far  as  possible,  what  the  Saviour  did  at  the  in- 
stitution of  the  Eucharist :  for  a  moment  the  priest  looks  up  at  the 
Crucifix  on  the  altar,  and  then  bows  His  head,  thereby  to  signify 
and  to  express  Christ's  thanksgiving,  and  he  makes  over  the  Host 
the  sign  of  the  Cross,  thus  appropriately  to  represent  the  blessing  of 
the  Saviour,  since  we  do  not  know  after  what  manner  it  was 
imparted." 

Christ's  looking  up  to  His  Almighty  Father,  as  also  the  giving 
of  thanks  and  the  blessing  of  the  bread  connected  therewith,  indicates 
not  only  the  greatness  and  sublimity  of  the  mystery  which  He  was 
about  to  accomplish,  but  served  at  the  same  time  as  a  preparation  for 
the  Consecration,  and  as  the  making  ready  of  the  matter  to  be  con- 
secrated. Not  Holy  Scripture,  but  tradition  informs  us,  that  the 
Saviour  in  this  instance  "looked  up  to  heaven" :  who  could  doubt 
it?  Did  He  not  do  the  same  in  the  desert,  when  He  so  marvellously 
multiplied  a  few  loaves,  that  thousands  were  thereby  filled :  should 
He  not  also  now  at  this  banquet  of  love,  in  which  that  multiplication 
of  bread  in  the  desert  found  its  higher  fulfilment,  in  which  He  first 

1  Unctio  sancta  in  manibus  sacerdotum  infunditur,  ut  S.  Spiritus,  qui  per 
oleum  desiguatur,  in  operibus  consecrationis  eorum  descendat  (Hildeb.  Tiiron. 
Serm.  132). — Manns  sacratae  et  sacrantes  tremenda  mysteria  (S.  Bern.  Tract,  de 
mor.  et  offic.  episcop.  c.  2,  n.  4). 

2  When  it  is  said  of  the  Saviour,  that  He  blessed  the  little  ones  or  the  bread  and 
the  chalice,  it  is  permitted  us  to  represent  to  ourselves  that  the  Lord  Himself 
preceded  His  Church  in  the  formation  of  the  Sign  of  the  Cross  for  liturgical  pur- 
poses (Oswald,  Eschatologie  [4.  Aufl.]  S.  238). 


636  //.  Liturgical  and  Ascetical  Part. 

offered  to  God  this  wonderful  bread  of  His  Body  and  then  distributed 
it  to  His  disciples,  —  should  He  not  also  at  this  solemn  hour  have 
raised  His  eyes  "to  His  Almighty  Father,''  who  can  do  all  things, 
and  who  always  hears  Him?  —  Thanksgiving  and  blessing^  are  here 
to  be  distinguished  from  the  Consecration,  as  well  as  from  each 
other,  even  though  they  may  have  been  performed  by  Christ  with 
the  same  prayer.  For  thanksgiving  refers  to  God,  the  Author  of 
all  good;  but  the  blessing,  to  the  gifts  to  be  changed.  This  thanks- 
giving and  this  blessing  were  not  the  customary  ones  at  the  Paschal 
Supper,  but  were  far  more  significant.  "Christ  did  indeed  adhere 
to  the  Old  Testament  Paschal  rite,  as  to  the  selection  of  time  for  the 
institution  and  the  matter  of  the  Eucharist,  as  also  to  its  breaking 
and  distribution,  and  as  to  the  thanksgiving  and  blessing,  but  He 
gave  to  this  thanksgiving  a  more  sublime  meaning  and  to  the  bless- 
ing a  more  exalted  end,  inasmuch  as  He  thanked  His  Heavenly 
Father  for  the  benefits  bestowed  on  His  holy  humanity  and  on  the 
entire  human  race  in  general,  as  well  as  in  particular  for  the  great 
grace  of  the  Most  Holy  Sacrament,  decreed  and  prepared  from 
eternity  and  now  about  to  be  instituted  by  Him,  —  and  inasmuch  as 
by  blessing  bread  and  wine.  He  prepared  both  for  the  sacramental 
Consecration  at  hand,  and  that,  indeed,  in  this  wise,  that  as  Man 
and  Highpriest  He  prayed  for  this  wonderful  Consecration,  which 
He  as  God,  together  with  the  Father  and  the  Holy  Ghost,  was  about 
to  perform."  ^ 

Fregit  decUtque  discipidis  suis,  dicens:  Accipite  et  manducate 
ex  hoc  omnes —  "Brake  and  gave  to  His  disciples,  saying:  Take 
and  eat  ye  all  of  this."  The  Church  in  the  celebration  of  the  Sacri- 
fice follows  her  divine  Lord  and  Master  step  by  step:  the  breaking  of 
the  sacramental  species  (fregit)  and  the  distribution  of  the  Eucha- 
ristic  bread  (dedit)  can  not  take  place  until  after  the  Consecration, 
while  the  majestic  thanksgiving  prayer  of  the  Preface  (gratias 
agens)^  and  the  manifold  blessing  of  the  sacrificial  matter  (bene- 
dixit)  have  already  an  appropriate  place  before  the  Consecration.  — 
The  priest,  in  the  midst  of  a  solemn  silence  that  shuts  out  from  him 
all  the  noise  of  the  world,  humbly  bowing  down  at  the  altar,  pro- 
nounces "in  the  person  of  Christ,"  with  the  deejDest  attention, 
devotion  and  reverence  the  mighty  words  ^:  * 


^  Haec  benedictio  fuit  bona  super  panem  precatio,  et  divinae  beneficentiae 
super  ilium  invocatio,  qua  Christus  elevatis  oculis  in  coeluin  petebat  ejus  saucti- 
ficationem  et  traiismutationein  mox  futuram ;  unde,  quamvis  Bvangelistae  nunc 
benedictionem,  nunc  gratiarum  actionem  nominent,  quia  Christus  eas  conjunxit, 
diversae  tamen  sunt,  et  inter  se  et  a  consecratione.  Benedictio  enim  ad  symbola 
refertur,  gratiarum  actio  autem  ad  Deum  (Sylvius  III,  q.  78,  art.  1,  quaer.  2). 

2  Franz,  Die  Eucharistische  Wandlung  I,  37. 

3  Haec  verba  cum  sumnia  attentione,  reverentia  et  veneratione  integre  dis- 
tincteque  sunt  proferenda,  quoniam  ilia  sacerdos  quasi  ore  Christi  (ut  ita  dixerim) 
eloquitur  et  ilia  loquens  Christi  fungitur  officio.  Quocirca  in  illis  recte  et  decenter 
enuntiandis  summa  adhibenda  est  cura  et  animadversio  (Clichtov.  1.  3,  n.  29).  — 


60.   The  Consecration.  637 

Hoc  est  enim  Corpus  meum. 
For  this  is  My  Body. 

It  is  with  a  holy  amazement  and  a  reverential  awe  at  the  power 
given  him,  that  the  priest  pronounces  these  divine  words,  which  bear 
along  with  them  the  power  of  changing  the  substance  of  the  bread. 
And  now  there  is  no  longer  bread  on  the  altar,  but  under  the  appear- 
ances that  remain  of  bread,  Christ's  Body  is  truly  present.  In  a 
moment  the  power  of  God  has  wrought  a  series  of  miracles,  more 
magnificent  and  glorious  than  all  the  wonders  of  creation.  The  tiny 
Host  now  contains  in  itself  infinitely  more  treasures,  riches  and  glory 
than  are  to  be  found  on  the  vast  expanse  of  the  globe. ^  By  virtue  of 
the  words  of  Consecration,  Christ's  Body  becomes  present,  veiled 
under  the  appearance  of  bread,  and,  indeed.  His  glorified  Body, 
which  shines  in  the  glory  of  heaven;  but  this  Body  is  immortal, 
impassible,  with  the  Precious  Blood  flowing  through  it,  vivified  by 
the  most  holy  soul,  united  to  the  Eternal  Godhead  —  therefore,  in 
the  Host  Christ  is  present,  whole  and  entire,  the  hidden  Saviour,  with 
His  divinity  and  humanity.  The  same  God-Man  who  lives  and 
reigns  in  heaven  in  inconceivable  majesty  and  beauty,  is  now  mys- 
teriously and  under  foreign,  sacramental  appearances  present  near  us 
also,  in  our  very  midst.     The  gates  of  heaven  open  and  in  the  com- 


The  eni^n  (=  for,  namely),  elucidating  and  consolidating  the  preceding  invitation 
(accipite  et  manducate),  is  found  only  in  St.  Matthew  in  the  formula  of  the  Con- 
secration of  the  chalice,  but  it  was  appropriately  placed  also  in  the  formula  of  the 
Consecration  of  the  bread.  — Ipse  summus  ac  generalis  vicarius  Christi,  beatissimus 
Petrus,  ex  familiari  et  secreto  Spiritus  sancti  instinctu  addidit  verbum  ^'enini^*  et 
hoc  ex  rationabili  causa  ad  designandam  continuationem  et  ordinem  ad  praeceden- 
tia  verba  et  gesta  (Dion.  Carthus.  De  sacram.  altar,  art.  32). 

1  Credere  firmiter  debes  et  nullatenus  dubitare,  secundum  quod  docet  et  prae- 
dicat  catholica  fides,  quod  in  hora  expressionis  verborum  Christi  panis  materialis 
atque  visibilis  advenienti  vivifico  et  coelesti  pani,  velut  vero  Creatori  honorem 
deferens,  locum  suum,  scil.  visibilem  speciem  accidentium,  pro  ministerio  et  sacra- 
mentali  servitio  relinquit,  quo  desinente  esse,  miro  et  ineffabili  modo  in  eodem 
instanti  ista  sub  illis  accidentibus  veraciter  exsistunt :  prinio,  ilia  purissima  Christi 
caro  et  sacrum  corpus,  quod  fabricante  Spiritu  Sancto,  tractum  fuit  de  utero 
gloriosae  Virginis  Mariae,  appensum  in  cruce,  positum  in  sepulcro,  glorificatum  in 
coelo.  —  Secundo,  quia  caro  non  vivit  sine  sanguine,  ideo  necessario  est  ibi  sanguis 
ille  pretiosus,  qui  feliciter  manavit  pro  muudi  salute  in  cruce.  —  Tertio,  cum  non 
sit  verus  homo  absque  anima  rationali,  propterea  est  ibi  ilia  anima  gloriosa  Christi, 
excedens  in  gratia  et  gloria  omnem  virtutem  et  gloriam  et  potestatem,  in  qua 
repositi  sunt  omnes  thesauri  divinae  sapientiae  (Col.  2,  3).  —  Quarto,  quia  Christus 
est  verus  homo  et  verus  Deus,  ibi  consequenter  est  Deus  in  sua  majestate 
gloriosus.  —  Haec  omnia  quattuor  simul  et  singula,  tota  simul  sub  speciebus  panis 
et  vini  perfectecontinentur,  non  minus  in  calice  quam  in  hostia  nee  minus  in  hostia 
quam  in  calice,  nee  in  uno  suppletur  defectus  alterius,  sed  in  ambobus  iuvenitur 
integrum  propter  mysterium,  de  quo  est  grandis  sermo  (Hebr.  5,  11).  Sufficit  cre- 
dere, Deum  verum  et  hominem  sub  utraque  contiueri  specie,  cui  assistunt  Angelo- 
rum  frequentia  et  Sanctorum  praesentia  (S.  Bonav.  tr.  de  praepar.  ad  Miss. 
c.  1,  §  3,  n.  1). 


638 


II.    Liturgical  and  Ascetical  Part. 


pany  of  invisible  choirs  of  angels  the  King  of  Heaven  descends  npon 
the  altar,  and  the  earth  becomes  a  paradise;  —  the  priest  holds  his 
Creator,  Redeemer  and  Judge  in  his  hands  :  what  then  is  more 
natural  than  that  we  should  fall  down  on  our  knees  before  Him  in 
holy  fear  and  rapturous  joy  ?  ^ 

The  bread  has  been  changed  into  the  vSacrificial  Body  of  Christ; 
the  wine  has  now  still  to  become  the  sacrificial  Blood  of  Christ. 

The  Consecration  of  the  Chalice. 

In  like  manner,  after  supper, 
taking  also  this  excellent  chalice 
into  His  holy  and  venerable 
hands :  and  giving  thanks  to 
Thee,  He  blessed, t  and  gave  to 
His  disciples,  saying:  Take,  and 
drink  ye  all  of  it: 

For  this  is  the  Chalice  of 
My  Blood,  of  the  new  and 
eternal  testament :  the  mys- 
tery of  faith :  which  shall  be 
shed  for  you,  and  for  many, 
unto  the  remission  of  sins. 

As  often  as  you  do  these  things, 
ye  shall  do  them  in  remembrance 


2. 

Simili  modo  postquam  coena- 
tum  est,  accipiens  et  hunc  prae- 
clarum  Calicem  in  sanctas  ac 
venerabiles  manussuas:  item  tibi 
gratias  agens  bene t dixit,  dedit- 
que  discipulis  suis  dicens :  Ac- 
cipite  et  bibite  ex  eo  omnes: 

Hie  est  enim  Calix  San- 
guinis Mei,  novi  et  aeterni 
testamenti :  mysterium  fidei : 
qui  pro  vobis  et  pro  multis 
effundetur  in  remissionem 
peccatorum. 

Haec  quotiescumque  feceritis, 
in  mei  memoriam  facietis. 


of  Me. 

Simili  modo  i^ostquam  coenatum  est,  accipiens  et  liimc  prae- 
clarum  Calicem  in  ,  .  .  mantis  suas  —  *'In  like  manner,  after 
supper,  taking  also  this  excellent  chalice  into  His  .  .  .  hands."  At 
these  words  the  priest  takes  up  the  chalice  in  his  hands  and  slightly 
elevates  it.     After  the  Old  Testament  Pachal  Supper  was  over,  the 


1  Quando  sacerdos  sacram  Hostiam  manu  tenens  genua  flectit,  Dominum  hunc 
adorare  debet  adeo  profunda  reverentia,  ut  cor  suum  usque  ad  ipsam  abyssum 
huniiliet,  quasi  desiderans  in  terrae  profundum  descendere  ob  tautae  niajestatis 
reverentiam.  Et  memor,  quod  Angeli  descendant  e  coelo,  et  huic  Domino  in  sacri- 
ficio  adsint,  cogitare  debet,  in  eo  momento  se  circumdari  Angelorum  exercitu,  et 
simul  cum  illis  adorare  et  laudare  communem  omnium  Dominum  et  Creatorem.  — 
Et  quando  ipsam  Hostiam  sacram  sursum  elevat,  id  faciet,  nunc  cum  sensu  doloris 
et  lacrymis,  memor,  Dominum  eundem  propter  ipsius  peccata  fuisse  in  cruce  ele- 
vatum  et  ab  omnibus  contemptum ;  nunc  idem  faciet  affectu  quodam  gaudii  et 
gratitudinis,  quod  ipsam  Hostiam  elevet,  ut  honos  ipsi  Domino  deferatur,  et  ab 
omnibus  adoretur,  quasi  in  compensationem  praeteritorum  contemptuum.  Alias 
potest  etiam  in  memoriam  revocare,  quod  idem  Doniinus  dixit:  "Ego  si  exaltatus 
fuero  a  terra,  omnia  traham  ad  meipsum"  (Joan.  12,  32),  et  eundem  Dominum 
orabit,  ut  dignetur  ipsius  cor  ad  coelum  elevare,  ubi  ipse  ad  dextrani  Patris  sedet 
(De  Ponte,  De  christ.  horn,  perfect.  IV,  tr.  2,  c.  12,  §  3). 


60,   The  Consecration,  639 

Lord  consecrated  the  bread,  and  immediately  afterward  followed  the 
Consecration  of  the  chalice.  Post  agmim  ti/picum,  expletis  epulis  — 
after  they  had  eaten  the  symbolical  paschal  lamb,  the  Lord  prepared 
for  His  disciples  an  exceedingly  wonderful  and  altogether  unexampled 
repast,  a  new  and  divine  sacrificial  repast.^ 

The  Saviour  took  "this  excellent  chalice"  (hunc  praeclarum 
Calicem),^  that  is,  evidently  not  the  very  chalice  of  the  celebrant, 
but  a  chalice  of  like  contents  and  of  similar  destination  as  the  chalice 
which  is  before  the  eyes  of  the  priest  and  which  he  holds  in  his  hands. 
The  identity  existing  between  the  chalice  used  at  the  Last  Supj^er 
and  the  chalice  on  the  altar,  therefore,  principally  refers  to  the  sacri- 
ficial matter  therein  contained,  which  is  and  must  be  everywhere 
specifically,  that  is,  essentially  the  same.  This  identity  is  perfect, 
that  is,  numerically  so,  only  after  the  Consecration  ;  then  there  is 
here  as  there  altogether  the  same  Blood  in  both  chalices  :  "This  is 
the  chalice  of  My  Blood"  (Jiic  est  caVix  sanguinis  mei)^  said  the 
Redeemer  in  the  supper-room,  and  says  the  priest  at  the  altar.  The 
Lord,  therefore,  took  "this"  (Jiunc)^  that  is,  the  Eucharistic  chalice, 
which  according  to  the  expression  of  the  Psalmist  is  called  grand, 
glorious,  magnificent,^  —  and  that  with  the  fullest  right.  Is  it  not 
the  chalice  that  will  soon  be  filled  with  the  Precious  Blood  of  Christ, 
with  wine  from  the  branches  of  the  true  vine  that  was  pressed  in  the 
wine-press  of  Golgotha  ?  —  The  Saviour  blessed  the  chalice  likewise 
with  thanksgiving,  as  He  had  previously  done  with  the  bread.  He 
then  pronounced  over  the  blessed  wine  those  holy  words  which  the 


1  Ille  quippe  agnus  (paschalis,  Exod.  12)  figura  erat  alterius  agni  spiritualis 
et  ovis  ovem  praenotabat.  Atque  illud  quidem  umbra,  hoc  Veritas  erat.  Cum  ap- 
paruisset  sol  justitiae,  umbra  cessavit :  oriente  quippe  sole  solvitur  umbra.  Ideo 
in  eadem  ipsa  mensa  utrumque  pascha  perficitur  et  typi  et  veritatis.  Quemadmodum 
enim  pictores  in  eadem  ipsa  tabula  et  lineas  circumducuut  et  umbram  depingunt 
tuncque  colorum  veritatem  apponunt,  sic  et  Christus  fecit:  in  eadem  ipsa  meusa 
typicum  pascha  descripsit  et  verum  addidit.  .  .  Erat  olim  pascha  judaicum,  sed 
nunc  solutum  est  advenitque  spirituale  pascha,  quod  nunc  tradidit  Christus  (S. 
Chrysost.  Hom.  1  de  prodit.  Jud.  n.  4). 

2  Hunc  autem  calicem  dicens  sacerdos,  qui  celebrat,  non  eum  demonstrat 
calicem  secundum  numerum,  quem  manibus  tenet,  .  .  .  sed  ad  intellectum  demon- 
strat similem  secundum  speciem,  non  quidem  secundum  speciem  substantiae  aut 
figurae,  .  .  .  sed  similem  quantum  ad  tisuin  et  liquoris  contine7itia7n.  Sicut  enim 
in  hoc  calice,  quo  sacerdos  consecrationem  vini  perficit,  continetur  vinum  aqua 
mixtum,  ita  et  in  eo  calice,  quem  Christus  accepit,  continebatur  vinum  aquae 
permixtum,  ut  uno  animo  sentiunt  omnes.  Quare  nomine  calicis  non  intellegen- 
dum  est  hie  solum  vas  potorium,  sed  id  ipstim,  cum  vino  contento  in  eo  (Clich- 
tov.  Elucid.  eccl.  1.  3,  n.  30).  —  Idein  calix  est  in  mysterio,  quem  Christus  in 
manibus  tenuit,  quamvis  in  materia  metalli  alius  sit  CHonor.  Augustod.  Gemm. 
anim.  1.  1,  c.  106). 

3  Cfr.  Ps.  22,  5.  Calix  m.eus  inebrians  —  i.  e.  sanguis  Christi  contentus  in 
<;alice  benedictionis  mentem  divino  aniore  inflammans  et  velut  ebrians,  quoniam 
facit  eam  inferiorum  immemorem  ac  divinorum  sitibundam  —  quant  praeclarus  est 
—  h.  e.  multum  clams,  sanctus  et  nobilis  est,  imo  plus  quam  dici  possit  vel  credi 
CDion.  Carthus.). 


640  //.  Liturgical  and  Ascetical  Part. 

priest  now  in  His  stead  pronounces  over  the  chalice,  to  change  the 
material  element  into  the  divine  Blood  of  Christ :  Hie  est  enim 
Cal'iX  Sanguinis  mei — ^'For  this  is  the  clialice  of  My  Blood," 
that  is,  this  is  My  Blood  which  is  contained  in  the  chalice.  The 
expression  "chalice  of  blood"  should  indicate  that  Christ's  Blood 
becomes  present  on  the  altar,  inasmuch  as  it  was  shed  in  His  painful 
passion  and  is  now  the  heavenly  drink  of  the  soul.  —  According  to 
the  common  opinion  these  words  alone  constitute  the  essential  for- 
mula for  the  Consecration  of  the  chalice;  for  they  signify  and  effect 
the  presence  of  the  Blood  of  Christ  under  the  appearances  of  wine.^ 
The  remaining  words:  "the  Blood  of  the  new  and  eternal  testament 
—  the  mystery  of  faith  — ,  which  (Blood)  shall  be  shed  for  you  and 
for  many  unto  the  remission  of  sins,"  are  appropriately  added.  It  is 
generally  accepted  that  they  were  once  spoken  by  the  Lord  Himself; 
they,  moreover,  manifest  and  explain  the  dignity  and  effects  of  this 
Sacrifice.^ 

In  the  chalice  is  the  Blood  of  the  "new  and  eternal  testament.'' 
At  the  foot  of  Sinai  the  old  covenant,  whose  promises  were  only 
earthly,  and  which  was  to  continue  but  for  a  time,  was  concluded 
with  the  blood  of  animals.  But  by  Christ's  sacrificial  Blood  which 
is  in  the  chalice,  the  "new"  covenant  of  grace  was  established  and 
sealed  and  is  called  under  a  twofold  aspect  "the  eternal"  covenant: 
first,  because  the  gifts  and  blessings  appertaining  to  it  are  heavenly 
and  imperishable;  again,  because  the  new  covenant  will  ever  remain 
in  force  and  its  validity  endure  to  the  end  of  days,  to  the  consumma- 
tion of  the  world's  history.  The  Eucharistic  Blood  of  the  Lord  is 
at  the  same  time  the  most  noble  portion  and  the  most  precious  trea- 
sure of  this  "new  and  eternal  covenant  of  grace."  —  The  concluding 


^  Haec  forma :  *'//zV  est  calix  sanguinis  mei,^''  est  forma  certa,  forma  congrua; 
sed  iitrum  sit  tola,  an  quod  sequitur  sit  de  integritate  (essential),  dubium  est; 
creditur  tamen,  quod  est  tola.  Tamen  quod  sequitur  non  est  frustra  additum,  nee 
debet  aliquid  resecari.  —  Quod  autem  ista  sit  forma  certa^  patet  per  hoc,  quod 
ipsam  tenet  Romana  Ecclesia,  quae  fuit  ab  Apostolorum  principibus  edocta.  .  .  Est 
etiam  congrua^  quia  in  hoc  sacramento  significatur  sanguis  Christi  ut  effusiis  in 
pretium  et  ut  admiyiistratus  in  potum  ;  sanguis  autem  neutrum  dicit  de  se  expresse, 
sed  per  conjunctionem  cum  calice,  quia  sanguis  in  calice  ut  effusus  et  potandus 
proponitur.  Ideo  calix  in  Scriptura  significat  aliquando  passionon  (Matth.20, 22); 
significat  et  potus  refectione'>n  (Ps.  22,  5).  Propter  hunc  duplicem  tropum  melius 
dicitur  calix  sa7iguinis  quam  safiguis  per  se.  .  .  Est  etiam  tola  et  perfecta ;  suf- 
ficiens  enim  est  ad  significandum  transsubstantiatiouem  vini  in  sanguinem  Christi. 
Unde  quod  additur  est  de  be^te  esse,  quia  in  sequentibus  describuntur  effectus  san- 
guinis in  hoc  sacramento  significati  et  in  passione  effusi  (S.  Bonav.  IV,  dist.  8, 
p.  2,  a.   1,  q.  2). 

2  Dicendum  est,  omnia  ilia  verba  esse  prolata  a  Christo.  Haec  est  com- 
munis sententia  et  niihi  certa  (Suarez  disp.  60,  sect.  3,  n.  2).  Licet  haec  verba  non 
spectent  ad  essentiam  formae,  tamen  pertinent  ad  ejus  integritatem,  estque  hie 
sensus  comninnis  totius  Ecclesiae  Latinae,  quae  in  Missa  et  forma  consecrationis 
calicis  ea  quasi  a  Christo  dicta  et  ab  A])ostolis  praecepta,  eodem  tenore  ac  modo 
quo  cetera,  scribit  et  prouuntiat  (Cornel,  a  Lap.  in  Matth.  26,  28). 


60,   The  Consecration,  641 

words:  * 'which  shall  be  shed  for  you  and  for  many  unto  the  remis- 
sion of  sins,"^  characterize  the  sacrificial  Blood  of  Christ  as  the  very 
source  of  atonement,  pouring  forth  its  floods  of  grace  for  the  cleans- 
sing  and  remission  of  sin  for  all  mankind.  The  exclamatory  phrase 
in  the  middle:  mijsterium  fidel  —  "the  mystery  of  faith,"  indicates 
the  unsearchable  depth  and  obscurity  of  the  Eucharistic  Sacrifice. 
That  the  God-Man  did  shed  His  Blood  for  us  on  the  Cross,  and  that 
He  again  sheds  it  for  us  in  a  mystical  manner  on  the  altar  —  is  an 
adorable  divine  achievement  which  includes  in  itself  the  sum  of  the 
most  unheard-of  wonders,  all  of  which  can  be  acknowledged  and 
believed  as  true  only  in  the  light  and  the  power  of  faith.  Christ's 
sacrificial  Blood  in  the  chalice  is  a  mystery  of  faith  in  the  fullest 
sense  of  the  term.^ 

After  the  priest  has  pronounced  the  words  of  Consecration,  he 
again  genuflects,  to  venerate  the  infinitely  precious  and  adorable 
Blood  of  Christ  in  the  chalice.  At  the  same  time^  he  pronounces 
the  words:  "As  often  as  ye  do  these  things,  ye  shall  do  them  in 
remembrance  of  Me,"  with  which  the  Saviour  instituted  the  Chris- 
tian priesthood  and  the  perpetual  Sacrifice  of  the  New  Law  as  a 
commemorative  celebration  of  His  redeeming  passion  and  death. ^ 

By  the  separate  Consecration  of  the  Host  and  of  the  chalice, 
Christ's  Body  and  Blood  are  rendered  present  under  the  twofold 
appearances  of  bread  and  wine,  that  is,  as  sacrificed.  The  twofold 
Consecration  is  a  mystical  shedding  of  blood,  and  places  before  our 
eyes  in  a  most  lively  manner  the  bloody  death  of  Christ  sacrificed  on 


1  Qui  pro  vobisy  sumentibus  scilicet,  et  pro  vjulfis  =  aliis.  Illi  'inulti  vel 
intelleguntur  onines  electi  vel  onines  onuihio;  nam  pro  omnibus  sicfficiefiter  effusus 
est  sanguis  Christi,  pro  electis  vero  etiam  efficaciter  (Sylvius  III,  q.  78,  art.  3). 

2  Per  prima  verba  cum  dicitur:  "Hie  est  calix  sanguinis  mei,"  significatur 
ipsa  conversio  vini  in  sanguinem  ;  per  verba  autem  sequentia  designatur  virtus 
sanguinis  effusi  in  passione,  quae  operatur  in  hoc  sacramento,  quae  quidem  ad  tria 
ordinatur :  Primo  quidem  et  principaliter  ad  adipiscendam  aeternam  hereditatem 
(Hebr.  10,  19),  et  ad  hoc  designandum  dicitur:  "novi  et  aeterui  testamenti."  — 
Secundo  ad  justitiam  gratiae  quae  est  per  fidem  (Rom,  3,  23 j,  et  quantum  ad  hoc 
subditur:  **mysterium  fidei".  — Tertio  autem  ad  removendum  impedimenta  utrius- 
que  praedictorum,  sc.  peccatum  (Hebr.  9,  14),  et  quantum  ad  hoc  subditur :  *'qui  pro 
vobis  et  promultis  effundetur  in  remissionem  peccatorum"  (S.  Thom.  3,  q.  78,  a.  3). 

3  In  the  Middle  Age  frequently  they  were  said  only  post  elevationem  calicis. 
Depone?ido  calicem  dicat  haec  verba :  Haec  quotiescumque  etc.  (Ordo  Rom.  XIV, 
c.  53). 

*  Verba  praetacta,  videlicet  ^^Haec  quotiescumque  .  .  .",  ut  ait  Bernardus, 
omni  affectu  plenissima  sunt,  et  fidelem  ac  vere  christianum  animum  vehementer 
inflammant,  suntque  a  sacerdote  celebrante  cum  ingenti  devotione  ac  mentis  sapore 
promenda,  et  proh  dolor!  miserabilem  sacerdotem,  qui  haec  verba  sine  memoria 
ineffabilis  atque  eximiae  dilectionis  atque  acerbissimae  mortis  Christi  pronuntiat 
atque  sine  cordiali  affectu  effundit :  imo  veraciter  haec  verba  non  solum  tempore 
celebrationis,  sed  frequentissime  nobis  sunt  cogitanda,  revolvenda  et  amplectenda. 
His  quippe  verbis  jubemur  a  Christo,  non  sine  actuali  devotione  celebrare,  sed  cum 
diligenti  divinorum  beneficiorum  recordatione  (Dion.  Carth.  Expos.  Missae  art.  29). 
40 


642  //.   Liturgical  and  Ascetlcal  Part. 

the  Cross. "^  The  Sacrifice  on  the  altar  is,  indeed,  painless;  for  the 
Savionr  is  no  longer  passible  and  can  no  longer  suffer  death.  But 
His  divinely  human  Heart  is  here  inflamed  with  the  same  love  of 
sacrifice,  and  is  moved  by  the  same  obedience  of  His  Father  to 
sacrifice  Himself  as  when  He  was  on  the  Cross.  This  love  and  this 
obedience  urged  Him  to  sacrifice  Himself  mystically  on  the  altar  also 
under  the  twofold  sacramental  appearances.  It  is  at  the  moment  of 
Consecration  that  the  Sacrifice  is  accomplished,  is  offered  to  God  and 
placed  in  the  hands  of  us,  poor  mortals.  This  entire  act  of  Consecra- 
tion is  performed  so  quietly  and  so  mysteriously,  that  no  one  per- 
ceives anything  of  the  wonderful  transformation  wrought  by  the 
priest's  words  in  the  Host  and  in  the  chalice.  Some  words  softly 
pronounced  by  the  mouth  of  the  priest  —  and  the  essence  of  the 
bread  and  wine  has  disappeared  :  their  place  is  taken  by  Christ's 
Body  and  Blood,  the  whole  Christ,  the  Victim  of  Golgotha.  For  the 
senses  alone  nothing  has  happened,  nothing  is  changed;  for  the 
appearances  of  bread  and  wine,  upheld  by  the  power  of  God,  have 
remained  to  serve  as  veil  and  covering  for  the  bright  majesty  of  the 
King  of  Grlory,  who  with  us  and  for  us  is  present  as  Victim  on  the 
altar. ^  To  fathom  the  height  and  the  depth  of  the  Eucharistic 
Consecration,  is  beyond  even  the  wisdom  of  the  cherubim;  worthily 
to  praise  the  miracles  of  mercy  contained  in  this  same  Eucharistic 
Consecration,  even  the  love  of  the  seraphim  of  heaven  is  wholly  in- 
sufficient. Truly,  no  moment  commands  greater  reverence,  no 
moment  is  more  holy  or  more  beneficial  than  that  in  which  the 
Eucharistic  Sacrifice  is  accomplished  and  the  altar  becomes  a  mys- 
tical Mount  Calvary! 

^'When  thou  beholdest  the  Lord  lying  as  a  Victim  on  the  altar, 
and  how  the  priest  stands  and  prays  in  the  presence  of  the  Divine 
Victim,  dost  thou  then  believe  thyself  still  on  earth  among  men  ? 
Or  rather  art  thou  not  at  once  ravished  to  heaven,  and  dost  thou  not 
banish  from  thy  mind  all  worldly  thoughts,  and  behold  in  all  candor 
of  soul  and  purity  of  mind  these  wonders  of  heaven?  O  sublime 
spectacle!  O  the  goodness  of  the  divine  benevolence!  Wouldst  thou 
comprehend  somewhat  the  sublimity  of  this  holy  action  by  the  aid 
of  another  miracle?  Represent  to  thyself  the  Prophet  Elias  and  the 
immense  multitude  around  him,  and  the  sacrifice  lying  on  the  stones, 
and  all  in  deep  silence,  whilst  the  Prophet  alone  prays,  and,  on  a 

1  Sanguis  seorsum  consecratus  a  corpore  expressius  repraesentat  passionem 
Christi,  et  ideo  potius  in  consecratione  sanguinis  fit  mentio  de  passioue  Christi  et 
fructu  ipsius,  quam  in  consecratione  corporis  (S.  Thoni.  1.  c.  ad  7). 

2  There  He  is,  indeed  ;  He  is  present ;  the  word  has  had  its  effect ;  there  Jesus 
is  as  truly  present  as  He  was  when  on  the  Cross,  where  He  appeared  for  us  by  the 
sacrifice  of  Himself  (Hebr.  9,  26);  as  truly  present  as  He  is  in  heaven,  where  He 
again  appears  for  us  before  the  face  of  God  (Hebr.  9,  24;.  This  consecration,  this 
holy  ceremony,  this  worship  full  of  blood,  and  yet  un])loody,  where  death  is  every- 
where, and  where,  nevertheless,  the  Victim  is  alive,  is  the  true  worship  of  Chris- 
tians; falling  under  the  senses  and  spiritual,  simple  and  august,  humble  and 
magnificent  at  the  same  time  (Bossuet,  M^dit.  sur  I'Evang.  I.  P.,  63e  jour). 


60.   The  Consecration,  643 

sudden,  fire  from  heaven  falling  upon  the  sacrifice.  How  wonderful 
and  astounding!  Now  turn  from  this  to  the  present  sacrificial  cele- 
bration, and  thou  wilt  behold  not  only  what  is  wonderful,  but  what 
exceeds  all  bounds  of  wonderment.  For  here  stands  the  priest,  not 
calling  down  fire,  but  the  Holy  Ghost  from  heaven;  and  he  prays 
with  the  more  fervor,  not  that  a  heavenly  flame  may  dart  down  and 
consume  what  lies  upon  the  altar,  but  that  grace  may  descend  on  the 
Sacrifice  and  through  the  latter  may  inflame  the  hearts  of  all  and 
make  them  more  brilliant  than  silver  purified  in  the  fire.^  What  an 
awe-inspiring  celebration  this  is  !  And  who  will  depreciate  it  with- 
out being  insane  or  beside  himself  ?"  ^ 

3.  The  Eucharistic  Consecration,  especially  in  the  touching 
and  more  or  less  solemn  rite  of  the  elevation  and  adoration  of  the 
most  holy  Body  and  Blood  of  Jesus  Christ,  appears  as  the  sublime 
and  prominent  centre  and  pinnacle  of  the  organism  of  the  Mass.^  — 


1  Angelo  Mai  published  a  beautiful  Missa  picta  Graecorum  from  the  Greek 
Codex  of  the  Vatican  Library.  The  seventh  picture  contains  a  representation  of  the 
moment  of  Consecration.  The  consecrating  priest  is  entirely  enveloped  in  fire  and 
flames  :  at  one  side  of  him  stands  a  deacon  with  a  book  and  on  the  other  a  venerable 
old  man  with  a  staff  —  the  spectator  of  this  mysterious  vision.  Above  the  priest 
appears  the  Consecrated  Host,  that  is,  Christ  in  the  form  of  a  child,  with  uplifted 
hands,  encompassed  with  fire,  surrounded  by  Cherubim  and  Seraphim,  as  well  as 
other  adoring  angels.  (Cfr.  Nova  PP.  biblioth.  tom.  VI,  p.  2,  imag.  7,  p.  590). — 
Saint  Hildegarde,  that  great  seer  of  the  twelfth  century,  writes  (Scivias  II,  6):  "I 
saw  also,  when  the  priest,  robed  in  the  sacred  vestments,  advanced  to  the  altar  to 
celebrate  the  Divine  Mysteries,  that  suddenly  a  great  radiance  and  a  retinue  of 
angels  came  down  from  heaven,  encircling  the  entire  altar,  and  remaining  there 
until  the  mystery  was  accomplished,  and  the  priest  had  retired  from  the  altar.  But 
when  the  Gospel  of  peace  had  been  read,  and  the  Sacrificial  Gifts,  which  were  to 
be  consecrated,  had  been  placed  on  the  altar,  and  the  priest  sang  the  praise  of 
Almighty  God,  which  is  as  follows :  'Holy,  holy,  holy  is  the  Lord,  God  of  Sabaoth,' 
and  thus  began  the  unspeakable  mysteries :  then  descended  suddenly  a  fiery  light- 
ning of  indescribable  brilliancy  from  the  open  heavens  down  upon  the  Sacrificial 
Gift,  flooding  it  entirely  with  its  brightness,  as  the  light  of  the  sun  lights  up  every 
thing,  which  it  penetrates  with  its  rays  (repente  ignea  coruscatio  inaestimabilis 
claritatis  aperto  coelo  super  eandem  oblationem  descendit  et  eam  totam  sua  clari- 
tate  ita  perfundit,  ut  Solaris  lux  rem  illam  illustrat,  quam  radiis  suis  transfigit). 
And  while  the  fiery  lightning  illumined  in  this  manner  the  oblations,  it  carried 
them  in  an  invisible  way  upward  into  the  privacy  of  heaven,  and  brought  them 
down  again  upon  the  altar  ;  as  a  man  draws  his  breath  inwardly  and  then  exhales 
it  outwardly,  — thus  did  that  Sacrificial  Gift,  after  it  had  become  the  true  Body  and 
the  true  Blood  of  Christ,  although  to  the  eyes  of  men  they  appeared  as  bread  and 
wine.  And  as  I  saw  that,  there  appeared  at  the  same  time  the  signs  of  the  birth^ 
the  passion  and  burial,  as  well  as  the  Resurrection  and  Ascension  of  our  Saviour, 
the  Incarnate  God,  as  in  a  mirror,  as  they  took  place  in  the  Son  of  God  when  upon 
earth,"  that  is,  Christ  becomes  present  on  the  earthly  altar  as  Highpriest,  together 
with  the  whole  work  of  redemption.  (Cfr.  Schmelzeis,  Das  Leben  und  Wirken  der 
hi.  Hildegardis  S.  371  etc.) 

2  St.  Chrysostom,  On  the  Priesthood,  III.  volume,  chap.  4. 

3  The  adoration  of  the  Eucharistic  Body  and  Blood  of  Christ  during  the  sacri- 
ficial celebration  was  always  customary  in  the  Church.     Cfr.  Muratori,  Dissertat. 


644  //.  Liturgical  and  Ascetical  Part, 

Immediately  after  pronouncing  the  words  of  Consecration,  the  priest 
in  all  reverence  elevates  first  the  Host  and  afterward  the  chalice  in 


de  reb.  liturg.  c.  19.)  —  Carnetn  Christi  in  mysteriis  adoramus  (S.  Ambr.  De  Spin 
sancto  1.  3,  c.  11,  n.  79.     Cfr.  S.  Aug.  Enarr.  in  Ps.  98,  u.  9).     This  adoration  in  the 
course  of  time  differed  ritually.     According  to  the  Roman  Ordines  and  the  Middle 
Age  writers,  up  to  the  twelfth  century  mainly  the  bowing  (iuclinatio)  of  the  head, 
or  of  the  body,  was  prescribed  as  the  sign  and  expression  of  adoration.     Inclinato 
capite  pontifex  vel  diaconus  salutat  Sancta  (the  holy  Body  of  Christ)  (Ordo  Rom.  I, 
n.  8).     Pontifex  inclinato  capite  ad  altare  primo  adorat  Sancta  (Ordo  Rom.  II,  n.  4). 
During  the  entire  Canon  the  clerics  maintained  an  adoring  posture  —  permanent 
inclinati  (Ordo  Rom.  I,  n.  16;  II,  n.  10;  III,  n.  15).     Acclines  manent  orationi  in- 
tenti  (Consuet.  Cluniac.  1,  2,  c.  30).  —  Post  finitum  liymnum:  Sanctus  .  .  .  inclinant 
se  circumstantes,  venerando  diviuam  majestatem  cum  angelis  et  Domini  incarua- 
tionem  cum  turba  et  inclinati  perseverant,   usque  dum  finiatur  omnis   praesens 
Oratio  (the  Canon)  (Hildeb.  Turon.  De  expos.  Missae).     Not  until  the  end  of  the 
Canon  were  the  Host  and  chalice  elevated  by  the  priest,  respectively  also  by  the 
deacon,  and  shown  to  the  people  for  adoration.     Cum  dicimus:  "Per  omnia  saecula 
saeculorum,"  corpus  cnni  calice  levamus  et  statim  in  altari  deposita  cooperimus 
(Microl.  c.  17).     The  heresy  of  Berengarius  (f  1088)  may  have  been  the  external 
occasion  for  the  introduction  of  the  rite  of  the  Elevation  immediately  after  the 
Consecration.    It  first  came  into  use  after  the  twelfth  century  (first  in  France),  and 
then  in  the  thirteenth  century  it  was  generally  spread,  because  it  was  well  calcu- 
lated publicly  and  solemnly  to  confess  the  faith  in  transsubstantiation  and  in  the 
real  presence  of  Christ  in  the  Blessed  Sacrament.     In  many  churches  for  a  long 
time  the  Host  alone  was  raised  ;  in  others  the  chalice  also  Tin  some  places  veiled 
with  the  pall,  in  others  uncovered).  —  The  Ceremoniale  Roman.  (Ordo  Rom.  XIII) 
published  under  Gregory  X  (f  1276)  has  (n.  19)  the  rubric:  In  elevatione  corporis 
Christi  .  .  .  proster7iant  se  ad  terram  et  adorent  reverenter  in  facies  cadendo  et  sic 
prostrati  stent  usque  ad    "per  omnia../'    ante  "Agnus  Dei".      The  Fourteenth 
Roman  Ordo  describes  (c.  53)  the  rite  more  accurately.     After  the  priest  has  said 
the  words  of  Consecration  over  the  bread,  ipse  primo  adoret  inclinato  capite  sa- 
crum divinum  corpus;  deinde  reverenter  et  attente  ipsum  elevetin  altum  adorandum 
a  populo  .  .  .  incli7iato  paululum  capite  adoret  sacrum  Domini  sanguinem  et  elevet 
adorandum  a  populo  .  .  .  nee  oportet,   quod  vel  corpus  vel  sanguinem  diu  teneat 
elevatum,  sed  post  brevem  moram  deponat,  ita  tamen  quod  elevationes  et  depositio- 
nes  faciat  cum  debita  revere7itia  et  maturitate.      Accordingly,  in   the   fourteenth 
century  the  celebrant  did  not  genuflect  at,  or  after  the  consecration.  —  At  the  same 
time  with  this  Elevation  the  practice  was  also  introduced  of  summoning  those 
present  by  a  small  bell  and  those  absent  by  the  ringing  of  the  large  bell  to  the 
adoration  at  the  Elevation.     In  elevatione  utriusque  (sc.  hostiae  et  calicis)  sqnilla 
pulsatur  (Durand.  1.  4,  c.  41,  n.  53).     Ivo  of  Chartres  says,  that  we  ring  the  bell 
quando  ilia  singularis  hostia  pro  nobis  rediniendis  in  ara  crucis  oblata  per  novi 
sacerdotii  ministros  in   Domini  mensa  quotidie   consecratur   (Epist.  142).  —  The 
Elevation  rite  is  rendered  more  impressive  in  INIissa  solenun  by  the  use  of  lights 
and  incense.     Several  acolytes  appear  with  torches  (intortitia),  and  the  thurifer 
incenses  the  Host  and  chalice  while  they  are  being  elevated.     The  burning  of  the 
light  as  well  as  the  consuming  of  the  incense  is  a  token  and  expression  of  devout 
adoration   and  worship   rising  heavenward.     The  incensing  at  this  place  occurs 
already  at  the  close  of  the  fourteenth  century.  —  The  faithful  recite  at  the  Eleva- 
tion, in  most  humble  deportment,  various  aspirations,  usually  making  the  sign  of 
the  Cross  and,  in  token  of  interior  compunction,  striking  their  breast.     (Cfr.  Bert- 
hold  v.  Chiemsee,  Keligpuchel  Kap.  20,  No.  7.  8.)  —  Campanula  in  Missis  pulsanda 
est  etiam  in  Oratoriis  privatis  (S.  R.  C.  18.  Jul.  1885;. 


60.   The  Consecration.  645 

like  manner,  in  order  to  hold  up  to  view  to  the  congregation  present 
the  Divine  Sacrificial  Victim  for  their  adoration,  whilst  he  himself 
keeps  his  eyes  riveted  on  the  Holy  of  Holies.  The  principal  object 
of  their  elevation  is  adoration  ;  as  the  celebrant  genuflects  before 
and  after  the  Elevation,  adoring  with  faith  and  humility  {yenuflexus 
aclorat  —  genuflexus  veneratiir  —  genuflexus  r  ever  enter  adored.  — 
Ruhr.),  thus  also  all  who  assist  at  the  Mass  should  be  moved  and 
impelled  at  the  sight  of  the  Blessed  Sacrament,  to  render  to  the  God 
and  Saviour  therein  concealed  due  adoration  through  their  humble 
and  reverent  deportment,  as  well  as  by  the  interior  oblation  of  them- 
selves to  Him.  After  the  birth  of  Christ,  heaven  and  earth  sent 
adorers  to  the  crib  at  Bethlehem  :  the  same  happens  at  the  appear- 
ance of  the  Eucharistic  Saviour  on  the  altar.  Then,  as  St.  Gregory- 
says  (Dial.  IV,  58),.  ^'Heaven  opens  at  the  words  of  the  priest,  and 
the  choirs  of  angels  surround  the  altar,"  to  admire  and  to  adore  the 
Divine  Mysteries  :  what  then  is  more  proper  than  that  man  also 
should,  in  unison  with  the  celestial  spirits,  render  to  the  Victim 
present  their  most  profound  testimonies  of  homage  and  worship? 

This  elevation  of  the  Body  and  Blood  of  Christ  is  truly  "the 
commemoration  of  the  death  of  the  Lord"  (i  Cor.  11,  26):  it  places 
before  our  eyes  the  raising  up  of  Christ  on  the  Cross  upon  Golgotha. 
As  once  on  Mount  Calvar}^,  so  Christ  here  on  the  altar,  as  the  great 
Mediator,  as  the  true  Victim  and  as  the  Eternal  Highpriest,  is  ele- 
vated betwixt  heaven  and  earth,  to  reconcile  God  and  IMan,  inasmuch 
as  He  moves  the  Heavenly  Father  to  mercy  and  forgiveness,  and 
rouses  sinful  man  to  love  and  compunction.  "This  is  the  wisdom  of 
God  in  a  mystery,  a  wisdom  which  is  hidden,  which  God  ordained 
before  the  world,  unto  our  glory"  (i  Cor.  2,7).  "When  I  shall  be 
lifted  up  from  the  earth,"  says  the  Lord,  "then  will  I  draw  all  things 
to  Myself"  (John  12,  32).  O  sweetest  Jesus,  take  us  from  this 
world  and  draw  us  to  Thee,  that  we  also  may  be  where  Thou  art ! 
"As  the  rising  sun  chases  the  shadows  of  night  away,  pouring  its 
floods  of  light  into  the  most  hidden  vales,  thus  at  the  Consecration 
of  every  Mass  there  likewise  appears  upon  the  altar  a  Sun  of  infinite 
brightness.  *God,  our  God,  comes  visibly.'  From  the  holy  city, 
from  the  new  ^Sion,  shines  forth  His  majesty.'  Veiled  to  the  eye  of 
sense,  but  ^recognizable'  to  the  e}'e  of  faith,  from  out  the  Host's 
snow-white  veiling  and  from  the  gleaming  chalice  dart  forth  light- 
ning flashes,  lighting  up  everything  and  penetrating  into  the  inmost 
recesses  of  the  heart.  As  the  Lord,  when  all  nations  shall  be  gathered 
together  for  the  great  judgment,  will  appear  with  dread  majesty  and 
power  seated  on  the  clouds  as  on  a  bright  throne,  thus  also  does  He 
here  appear  encompassed  with  angels  on  flaming  clouds  of  glory. 
'Fire  flares  up  before  Him,'  flows  around  His  sceptre  and  sword, 
wreathes  Him  a  crown  of  kingly  glory,  —  inscribing  on  His  majestic 
forehead:  'I  judge  all  flesh  with  eternal  justice.'  The  house  of  God 
becomes  a  judgment-hall  and  thy  trembling  hand,  O  priest,  a  judg- 
ment-seat, from  which  the  Eternal  Monarch  of  Nations,  with  daz- 


64:6  II.  Liturgicnl  and  Ascetlcal  Part. 

zling  countenance,  acts  and  exercises  rigorous  judgment  over  thee 
and  the  congregation.  Heaven  and  earth  draw  nigh  when  ^  the 
Lord  judges  His  people,'  just  as  at  each  moment  He  decides  the 
destiny  of  the  dyiug  all  over  the  earth.  Though  apparently  the 
silvery  tone  of  the  little  bell  alone  interrupts  the  reigning  silence  of 
adoration,  the  Lord,  however,  'is  not  silent'!  From  out  the  elevated 
Host  His  eye  penetrates  hearts,  and  His  lips  pronounce  a  sentence 
which  the  angels,  the  'heavens  surrounding  the  altar,  make  known,' 
and  the  sentence  tremblingly  re-echoes  in  the  consciences  of  priest 
and  people!  'Attend  to  this,'  O  anointed  of  the  Lord!  When  thou 
dost  bow  down,  dost  sink  upon  thy  knees  in  adoration,  and  rising 
dost  elevate  aloft  the  Holy  of  Holies,  veiled  in  its  mystical  covering, 
does  not  thy  Judge  look  therefrom  at  thee  and  examine  thy  heart  and 
reins  :  Is  thy  pastoral  charge  '  a  sacrifice  of  praise'  unto  Me  ?  Dost 
thou,  as  the  altar  and  temple,  watch  over  the  living  temple  also, 
the  souls  confided  to  thee  by  Me,  the  Good  Shepherd,  and  purchased 
with  IMy  Blood?  In  short,  if  thy  priesthood  is  holy  and  apostolic 
and  the  fulfilment  of  My  commission:  'gather  together  My  saints, 
that  amid  sacrifice  they  may  confirm  the  covenant  with  Me'  ?  Sal- 
vation then  to  thee,  good  servant!  I  will  not  enter  into  judgment 
with  thee ;  from  thy  hand  I  bless  and  embrace  thee  with  loving  kind- 
ness and  console  thee  interiorly  in  thy  labors."     (Wolter. ) 

6i.     The  First  Prayer  of  the  Canon  after  the  Consecration. 

By  the  Consecration  the  Eucharistic  Sacrifice  is  essentially 
accomplished.  But  as  the  sacrificial  action,  as  simple  as  it  is  sub- 
lime, was  appropriately  introduced  and  prepared  by  manifold  rites, 
it  must  also  liturgically  be  properly  developed  and  worthily  con- 
cluded. Hence  the  Church  now  encircles  the  head  of  the  Victim 
reposing  on  the  altar,  with  a  mystical  wreath  of  holy  prayers  and 
ceremonies.  At  the  moment  of  the  Eucharistic  Consecration  there 
was  thrown  open  to  us  on  the  altar  an  immense  treasury  of  graces; 
these  the  Church  would  now  gather  up  and  turn  to  the  greatest  profit 
for  all  her  needy  children.  First,  there  follows  an  oblation  prayer 
in  three  parts. 


I.  Unde  et  memores,  Domine, 
nos  servi  tui,  sed  et  plebs  tua 
sancta,  ejusdem  Christi  Filii  tui 
Domini  nostri  tam  beatae  passio- 
nis,  necnon  et  ab  inferis  resurrec- 
tionis,  sed  et  in  coelos  gloriosae 
ascensionis:  offerimus  praeclarae 
majestati  tuae  de  tuis  donis  ac 
datis  Hostiam  t  puraui,  Hostiam 
t  sanctam,  Hostiam  t  immacula- 


I.  Wherefore,  O  Lord,  we  Thy 
servants,  and  likewise  Thy  holy 
people,  calling  to  mind  the  blessed 
Passion  of  the  same  Christ  Thy 
Son,  our  Lord,  together  with  His 
Resurrection  from  the  grave,  and 
also  His  glorious  Ascension  into 
heaven,  offer  unto  Thy  excellent 
Majesty,  of  Thy  gifts  and  presents, 
a  pure  t  Victim,  a  holy  t  Victim, 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration,  647 


tarn :  Panem  t  sanctum  vitae 
aeternae,  et  Calicem  t  salutis 
perpetuae. 

2.  Supra  quae  propitio  ac  se- 
reno  vultu  respicere  digneris : 
et  accepta  habere/  sicuti  accepta 
habere  dignatus  es  munera  pueri 
tui  justi  Abel,  et  sacrificium 
Patriarchae  nostri  Abrahae :  et 
quod  tibi  obtulit  summus  sacer- 
dos  tuus  Melchisedech,  sanctum 
sacrificium,  immaculatam  hos- 
tiam. 

3.  Supplices  te  rogamus,  omni- 
potens  Deus :  jube  haec  perferri 
per  manus  sancti  Angeli  tui  in 
sublime  altare  tuum,  in  conspectu 
divinae  majestatis  tuae:  ut  quot- 
quot  ex  hac  altaris  participatione 
sacrosanctum  Filii  tui  Corfpus 
et  Santguinem  sumpserimus, 
omni  benedictione  coelesti  et 
gratia  repleamur.  Per  eundem 
Christum  Dominum  nostrum. 
Amen. 

These  three  parts  of  the  Canon  belong  together  both  as  to  their 
form  and  their  contents,  for  they  constitute  but  a  single  prayer,  which 
concludes  with  the  customary  clause.  If  the  aforesaid  formula  of 
prayer  be  conceived  and  explained  after  this  manner,  then  the  in- 
timate relation  of  the  parts  of  the  prayer  and  the  gradual  develop- 
ment of  the  whole  cannot  be  mistaken.  In  general,  it  contains  the 
presentation  to  God  of  our  sacrificial  gifts  and  sup^^lication  that  He 
graciously  accept  them,  and  finally  terminates  with  the  wish  that  the 
most  abundant  benedictions  of  grace  may  be  poured  out  from  the 
altar  upon  all  who  participate  in  the  holy  sacrificial  nourishment. 

I.  First  Part  of  the  Prayer  (Uncle  et  memores). 
The  virginal  seer  St.  John  beheld  in  heaven  the  wonderful,  meek 
Lamb,  who  triumphed  in  His  blood,  and  he  saw  Him  standing  "as 
it  were  slain"  (  Vidi:  et  ecce  .  .  .  Agnum  tanquam  occisum  —  Apoc. 
5,  6),  on  account  of  the  marks  of  His  wounds;  with  far  greater  right 
we  may  say,  that  the  same  Lamb  of  God  after  the  Consecration 


an  immaculate  t  Victim :  the 
holy  t  bread  of  eternal  life,  and 
the  chalice  t  of  everlasting  sal- 
vation. 

2 .  Upon  which  do  Thou  vouch- 
safe to  look  with  favorable  and 
gracious  countenance,  and  accept 
them,  as  Thou  didst  vouchsafe  to 
accept  the  gifts  of  Thy  just  ser- 
vant Abel,  and  the  sacrifice  of 
our  Patriarch  Abraham,  and  that 
which  Thy  Highpriest  IMelchise- 
dech  offered  unto  Thee,  a  holy 
Sacrifice,    an   unspotted  Victim. 

3.  We  humbly  beseech  Thee, 
Almighty  God,  command  these 
to  be  carried  by  the  hands  of  Thy 
holy  Angel  to  Thine  Altar  on 
high,  in  the  presence  of  Thy 
divine  Majesty,  that  as  many  of 
us  as  shall,  by  partaking  at  this 
Altar,  receive  the  most  sacred 
Bodyt  and  Bloodf  of  Thy  Son, 
may  be  filled  with  all  heavenly 
blessing  and  grace.  Through 
the  same  Christ  our  Lord.    Amen. 


648  //.  Liturgical  and  Ascetical  Part. 

remains  in  a  state  of  sacrifice,  "as  if  immolated"  on  the  altar  — 
immolated  by  the  two-edged  sword  of  the  wonderful  and  mighty 
words  of  Consecration.  Assuredly  the  Lord  indeed  dieth  no  more, 
nor  can  He  die;  He  is  exalted  above  death  and  the  pangs  of  death; 
but  nevertheless  He  here  submits,  under  the  sacramental  species,  to 
a  mystical  death,  inasmuch  as  He  renders  present  and  conceals  His 
Body  and  His  Blood  under  the  cover  of  inanimate  things.  While 
He  places  Himself  by  the  separate  Consecration  in  this  state  on  the 
altar,  He  consecrates  Himself  to  His  Heavenly  Father  as  a  sacrifice 
of  praise,  of  propitiation,  of  thanksgiving  and  of  petition.  His 
Eucharistic  Heart  glows  and  burns  wath  the  same  fire  of  sacrificial 
love  which  at  one  time  consumed  Him  as  a  holocaust  on  Calvary. 

But  on  the  altar  He  is  also  our  Sacrifice,  He  is  in  our  hands:  — 
tve  are  likewise  to  offer  Him.  This  is  done  already  at  the  Con- 
secration; for  the  sacrificial  act,  as  such,  essentially  includes  the 
oblation  of  the  gift.^  The  offering  already  contained  in  the  sacrificial 
action  in  itself  may  still  be  more  clearly  expressed  and  made  repeat- 
edly under  different  aspects  and  for  different  purposes  through  words 
and  ceremonies.  The  Offertory  prayers  previous  to  the  Consecration 
do  not  refer  to  the  Eucharistic  elements  exclusively,  but  at  the  same 
time  to  the  Victim  about  to  be  present.  Immediately  after  the  Con- 
secration again  similar  oblation  petitions  occur;  they  do  not  belong 
to  the  essence  of  the  Sacrifice,  yet  they,  in  a  certain  sense,  add  to 
its  greater  perfection  and  completeness.^  The  immolated,  sacrificed 
Lamb  of  God,  His  Body  and  Blood  lie  before  us  on  the  altar;  these 
infinitely  precious  gifts  we  now  present  to  the  Divine  Majesty,  prin- 
cipally to  commemorate  the  Redeemer  and  His  work*,  as  well  as  to 
gain  the  fruits  of  the  Sacrifice.^     Who  accomplishes  this  offering? 

^  Adverte  dupliceni  esse  oblationem.  Una  est  intrinseca  sacrificio.  Omne  enim 
sacrificium  est  oblatio,  et  haec  quidem  oblatio  iion  est  alia  actio  ab  ipsa,  quae  dicitur 
sacrificium,  sed  eadem  ut  iu  Deum  ordinatur.  Altera  est,  quae  ab  ipso  sacrificio 
disjungitur ;  et  haec  est,  qua  expressius  et  distinctius  sacrificium  ipsum  factum  aut 
faciendum  in  Deum  ordinamus  et  mente  et  voce.  Et  haec  est,  quae  fit  post  conse- 
crationem  illis  verbis  :  Unde  et  memores  .  .  .  et  ante  consecratiouem  illis:  Suscipe, 
sancta  Trinitas  .  .  .  (Tolet.  In  Summ.  s.  Thorn.  De  sacrif.  Missae  controvers.  5). 

2  Deposito  Calice  et  adorato,  prosequitur  sacerdos  sacram  actionem  Canonis, 
et  facta  reali  et  substantiali  oblatione  victimae  per  consecratiouem,  eandem  con- 
firmat  et  perficit  repetita  oblatione  verbally  nempe  oratione,  quaeincipit:  "Unde 
et  memores..."  et  aliis  subsequentibus,  additis  etiam  sacris  ritibus  in  eundem 
'finem:  quae  omnia  accidentalem  addunt  perfectionem  et  majorem  ornatum  sacri- 
ficio, qualis  tum  maxime  decet,  dum  in  altari  jam  praesens  est  victima  sen  liostia 
vivens,  sancta  et  Deo  placens,  videlicet  ipse  Christus  sub  accidentibus  panisetvini 
(Quarti  p.  2,  tit.  9,  n.  1). 

3  Quod  sacerdos  etiam  tunc  (so.  post  consecratiouem)  orat,  ut  Deus  acceptum 
habeat  sacrificium,  non  est  quia  essentialis  oblatio  sacrificii  non  sit  jam  peracta, 
sed  quia  adhuc  habenms  praesentem  rem  oblatam^  et  per  illam  possumus  plura 
semper  beneficia  impetrare,  et  iterum  atque  iterum  Deum  deprecari,  ut  et  majorem 
in  ipsum  reverentiam  ostendanius,  et  ut  ad  plura  ])eneficia  nobis  conferenda  sacri- 
ficium nostrum  acceptet  ac  denique,  ut  effectus  sacrificii  propter  demeritum  uostrum 
non  impediatur  (Suarez  disp.  75,  sect.  5,  n.  15). 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration  649 

a)  "We,  Thy  servants,  as  also  Thy  holy  people,"  — that  is, 
first  and  chiefly  consecrated  priests;  then,  subordinate  to  and  united 
with  them,  also  the  rest  of  the  faithful. 

The  plural  "Thy  servants"  recalls  the  time  when  the  con- 
celebration^  of  the  priest  with  the  bishop  was  still  in  practice,  and, 
accordingly,  proves  the  antiquity  of  the  prayer.^  The  priests  are  in 
quite  a  special  manner  "servants  of  God";  but  as  they  are  to  serve 
Him  through  love  and  with  joy,  they  are  also  called  "friends  of  God". 
In  His  farewell  discourse  the  Lord  spoke  to  His  disciples  those  words, 
which  the  bishop  repeats  after  the  ordination  in  reference  to  the 
newly  ordained:  "I  no  longer  now  call  you  servants,  but  My  friends, 
because  you  know  all  that  I  have  done  in  your  midst"  ^  —  Jam  non 
dicam  vos  servos^  sed  amlcos  meos^  quia  omnia  cognovistis^  quae 
operatus  sum  in  medio  vestri.  Thus  does  the  Lord  by  an  unmerited 
favor  elevate  us  priests  to  the  rank  of  bosom  friends  and  messmates, 
honors  us  with  the  most  intimate,   confidential  intercourse  ;    but, 


1  During  many  centuries  priests  were  accustomed  —  especially  on  great  feasts 
— to  celebrate  the  Eucharistic  Sacrifice  in  common  with  the  bishop;  this  was  called 
avWeiTovpyetu,  concelebrare,  consacrificare.  Mos  est  Romanae  Ecclesiae,  ut  in  cou- 
fectione  immolatiouis  Christi  adsint  Presbyteri  et  simul  cum  Pontifice  verbis  et 
manibus  confidant  (Amalar.  De  eccles.  offic.  1.  1,  c.  12).  —  Consueverunt  presbyteri 
Cardinales  Romanum  circumstare  Pontificem  et  cum  eo  pariter  celebrare,  cumque 
consummatum  est  sacrificium,  de  manu  ejus  communiouem  recipere  (Innoc.  III. 
De  sacro  altar,  myster.  1.  4,  c.  25).  In  the  Roman  Liturgy  this  rite  of  Concelebra- 
tion  is  now  limited-  to  the  Masses  at  which  takes  place  the  ordination  of  priests 
and  the  consecration  of  bishops,  also  the  consecration  of  abbots  (abbas  legit  totam 
Missam,  exceptis  verbis  consecrafioiiis,  quae  non  profert),  while  with  the  Greeks 
it  still  frequently  occurs.     (Cfr.  Bona,  Rerum  liturg.  1.  1,  c.  18,  §  9.) 

2  Primum  de  praelatis  ;  alterum  de  subjectis  agere  non  dubitatur  (Microlog. 
c.  13).  The  expression  servi  is  not  to  be  confined  to  priests  alone,  but  according 
to  circumstances  it  is  also  to  be  referred  to  levites  and  minorites.  As  in  the  prayer 
Hanc  igitur  we  have  here  also  a  grouping  together  of  clerics  and  laity  :  the  former 
(the  officials  of  the  house  of  God)  constitute  the  hierarchical,  the  latter  the  laical, 
priesthood.  As  Xaos  deovy  that  is,  as  members  of  the  congregation  and  of  the  house 
of  God,  all  Christians  have,  in  a  wider  sense,  a  priestly  character  (1  Peter  2,  5),  and 
they  exercise  it  chiefly  at  the  Eucharistic  Celebration,  in  which  by  closest  adher- 
ence to  the  liturgy  they  in  common  offer  the  Sacrificial  Body  and  Sacrificial  Blood 
of  Christ,  as  well  as  their  own  subjective  sacrifice.  —  Non  solum  sacerdotes  et 
clems  (qui  secundum  diversos  gradus  diviuis  occupantur  officiis)  offerunt,  sed 
etiam  audiefites,  qui  votis  et  orationibus  assistunt  cooperantes  (B.  Odo  Camerac. 
dist.  2). 

3  Nonne  per  charismata  gratiarum,  per  sapientiae  claritatem,  per  virtutum 
decorem,  per  puritatem  interuam,  per  custoditam,  fructuosam  et  contemplativam 
coram  Deo  conversationem,  per  odium  vitiorum,  per  ardentem  Deitatis  amorem 
efficeris  non  solum  servus  Dei,  imo  et  filius  adoptivus,  secretus  amicus,  heres  regni 
coelestis,  increatae  Sapientiae  sponsus,  amantissimus  Dei  et  tamquam  consiliarius 
ac  secretarius  Creatoris?  Intuere,  quam  deificum  et  praeclarum  consistat,  cum  Deo 
assidue  miscere  colloquia  in  orationibus  ac  laudibus  ejus,  ipsum  quoque  tibi  loquen- 
tem  audire  in  lectionibus  Scripturarum,  in  inspiratione  occulta,  in  manifestatio- 
nibus  abditorum  (Dion.  Carthus.  De  laude  vitae  solitariae  art.  12). 


^^^  II-  Liturgical  and  Ascetical  Part. 

nevertheless,  we  are  and  will  ever  remain  *'His  servants''.  This 
service  is  assuredly  in  itself  again  a  very  great  honor  and  distinction, ^ 
to  which  the  Lord  chose  us  out  of  His  free  mercy,  and  called  us 
through  His  powerful  grace.  We  should  administer  and  dispense 
the  mysteries  of  God  like  good  and  faithful  servants,  leading  a  life 
befitting  our  vocation  and  office,  so  that  the  Lord,  when  He  shall 
come  to  judge  us,  may  find  us  watching  and  admit  us  into  His  eternal 
joy.  The  ministers  of  the  Church  are  indeed,  by  their  ordination, 
dignity  and  power,  exalted  above  the  laity;  but  they  are  thereby 
none  the  less  obliged  to  serve  the  flock  that  has  been  subjected  and 
entrusted  to  them,  that  is,  in  love  and  humility,  with  devotedness 
and  self-sacrifice,  labor,  suffer  and  care  for  the  salvation  and  temporal 
welfare  of  their  flock,  after  the  example  of  "the  Son  of  Man,  who 
came  not  to  be  ministered  unto  but  to  minister,  and  to  give  His  life 
as  a  redemption  for  many"  (Matth.  20,  28). 

The  words  plehs  tiia  sancta^  —  *'Thy  holy  people"  —  denote 
the  high  dignity  of  the  faithful  regenerated  by  the  sacrament  of 
baptism;  they  are  and  should  be  *'a  people  of  God"  {plehs  tiia)  and 
as  such  a  *'lioly  people"  {plehs  sancta).  The  faithful  are  a  people 
belonging  to  God;  for  God  has  purchased  them  and  acquired  them 
with  the  great  price  of  the  Blood  of  Christ.  They  form  a  commun- 
ity which,  in  a  very  special  manner,  is  dedicated  to  God  as  His 
peculiar  property.  The  members  of  the  Church  are  designated  as  a 
"holy  people",  inasmuch  as  God  has  singularly  favored  them,  and 
poured  out  on  them  in  abundance  the  spirit  of  sanctification,  where- 
by they  are  enabled  as  well  as  bound  to  lead  a  new,  virtuous  and 
holy  life.  Then  indeed  shall  the  children  of  the  Church  truly  be 
"the  holy  people  of  God,"  if  by  word  and  deed,  by  their  whole 
conduct,  they  endeavor  to  serve  God  and  to  glorify  Him,  since  for 
this  has  He  called  and  transplanted  them  out  of  the  darkness  of  the 
world  into  the  wonderful  light  of  His  heavenly  truth  and  grace. 
God  gave  us  His  Son  and  He  gives  Him  again  daily  on  the  altar, 
that  "He  might  redeem  us  from  all  iniquity,  and  might  cleanse  to 
Himself  a  people  acceptable,  a  pursuer  of  good  works"  (Tit.  2,  14). 

At  this  offering  priest  and  people  are  at  the  same  time  "mindful 
also  of  the  blessed  passion,  resurrection  and  ascension  of  Jesus 
Christ,"  and  that,  because  the  Lord  Himself  commanded  it.  It  is 
to  this  above-mentioned  and  previously  stated  command  of  Christ 
(in  met  memoriam  facietis)  that  the  words  TJnde  et  memores  — 
"wherefore  also  calling  to  mind"  —  refer. ^     The  Eucharistic  Sacri- 


1  Multo  pretiosior  est  Christiana  humilitas  et  servitus  regum  opibus  et 
superbia  (S.  Agatha). 

2  In  like  manner  Christians  are  called  gens  sancta,  populus  acquisitionis 
(I  Petr.  2,  9);  frequently  in  the  liturgy  sacrata  plebs ;  plebs  Domino  dicata; 
populus  sanctus    Dei. 

3  Peracta  consecratione  in  omnibus  Liturgiis  Christi  fnandatunt  commemoratur 
praecijjientis,  ut  ipsum  sacrificium  in  ejus  memoriam  peraganius :  "Haec  quoties- 
cunque   feceritis,  in  mei  memoriam  facietis."     Quis  enim  auderet  ad  altare  Dei 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration.  651 

£ce  is  the  living  commemoration  and  mystical  accomplishment  of 
the  entire  work  of  redemption  (o2)us  redeniptionis  nostrae  exercetur); 
Christ,  as  Highpriest  and  as  Victim,  is  present  on  the  altar  with  all 
the  fruits  and  merits  of  the  redemption.  In  the  Holy  Sacrifice  of 
the  Mass  not  only  His  passion  and  death, ^  but  also  the  life  of  His 
glory  is  mystically  (in  mysterio)  represented  and  renewed.  Three 
great  mysteries  are  here  principally  made  prominent:  before  all,  the 
sufferings  of  Christ  in  His  sacrifice  and  death  on  the  Cross,  as  the 
essence  and  centre  of  the  work  of  the  redemption;  then  the  joyful 
resurrection  and  glorious  ascension,  which  constitute  the  conclusion, 
crown  and  completion  of  the  work  of  the  redemption.^  The  passion, 
beyond  all  conception,  so  full  of  pain  and  torment  for  the  Saviour, 
is  here  designated  as  * 'blessed"  {tarn  heata  passio)^^  by  reason  of 
the  blessed  effects  and  sweet  fruits  which  it  produced  for  us  men. 
Thus  the  Church  in  a  Passion  Hymn  calls  also  the  hard  wood  of  the 
Cross  and  the  cruel  nails  ''sweet"  (didce  lignum^  dulces  davi). — 
Since  the  merciful  Saviour  has  left  us  on  the  altar  such  a  wonderful 
memorial  of  His  redeeming  life  and  death,  we  should  during  the 
celebration  of  the  Holy  Sacrifice  most  fervently  meditate  upon  and 
venerate  these  great  mysteries.*    *  'At  the  institution  of  the  Eucharist 

accedere  et  augustissimum  mysterium  celebrare,  nisi  Dominus  tanti  sacramenti 
institutor  praecipisset?  Propterea  Ecclesia  Domini  mandate  obsequens  sequentia 
verba  recitari  constituit :  ^'Unde  et  rnenioreSy  Do7ni7ie,  nos  servi  tui,  sed  et  piebs 
tua  sancta,'^  fidelis  scilicet  et  in  Ecclesiae  gremio  consistens  ;  sancta,  non  quidem 
actu,  cum  non  omnes  sancti  sint,  sed  vocatione,  debito  et  professione ;  quae  vel 
praesens  adest  sacrificio  vel  in  unitate  Ecclesiae  ubique  degens  particeps  est  sacri- 
ficii  (Bona,  Rer.  liturg.  1.  2,  c.  12,  §  3). 

1  lUius  ergo  panis  et  calicis  oblatio  mortis  Christi  est  commemoratio  et  an- 
nuntiatio,  quae  7ion  tarn  verbis  quani  fnysteriis  ipsis  agitur,  per  quae  nostris 
mentibus  mors  ilia  pretiosa  altius  et  fortius  commendatur  (Florus  Lugdun.  De 
actione  Missar.  n.  89.  —  Cfr.  Algerus,  De  sacram.  corp.  et  sang.  Domin.  1.  1,  c.  16). 

2  Nominantur  potius  hie  ista  tria  Christi  opera :  passio,  resurrectio,  ascensio, 
quam  alia  in  dispensatione  carnis  assumptae  ab  eo  facta,  quoniam  plus  ceteris 
faciunt  ad  complementum  redemptionis  et  glorificationis  humanae.  Passio  namque 
Christi  pretium  nostrae  redemptionis  exsolvit  et  mortem  destruxit.  Resurrectio 
ejusdem  perditam  reparavit  vitam  nobisque  resurgeudi  spem  et  fiduciam  suggessit. 
Ascensio  vero  in  coelum  paradisi  patefecit  introitum  quantum  ad  ejus  ingressum  et 
nobis  eandem  ingrediendi  viam  monstravit  (Clichtov.  Elucidat.  eccles.  1.  3,  n.  35). 

3  Nulla  nobis  sit  de  Christi  cruce  confusio,  quia  habemus  de  ejus  passione 
victoriam :  sicut  enim  sempiternus  Dei  Filius  non  sibi,  sed  nobis  est  natus,  ita 
immaculatus  Dei  Agnus  non  sibi,  sed  nobis  est  passus  (Maxim.  Taurin.  Homil. 
83).  —  Haec  dominicae  dispensationis  arcana  (the  mysteries  of  the  redemption)  et 
semper  nos  animo  decet  retinere  et  intentius  solito  ubi  beatissimae  passionis  sacra- 
menta  conficiuntur,  ubi  mors  Salvatoris  nostri,  quam  citissimae  resurrectionis 
virtute  in  aeternum  conculcavit,  mysticis  in  altari  renovatur  ofiSciis  (Bed.  Venerab. 
1.  2,  hom.  4;.  —  Tani  beatae,  h.  e.  tain  excelleiiter  beatifica^itis  (passionis),  quia 
mortuos  a  vinculis  mortis  absolvit  (Albert.  M.,  Summa  de  offic.  Missae  tract.  3, 
c.  13). 

•*  Commemorantur  tria  opera  Christi,  videlicet  passio  ejus,  cujus  memoria 
caritatem    inflammat;    resurrectio,    quae    fidem    confortat;    ascensio,    quae   spem 


652  //.   Liturgical  and  Ascetical  Part, 

the  lyord  Himself  said  to  tlie  Apostles:  'Do  tliis  in  remembrance  of 
^le!'  so  that  this  snblime  and  venerable  Sacrament  might  be  to  us 
an  excellent  and  singular  memorial  of  the  immense  love  wherewith 
He  loved  us.  This  is  the  sweetest  memorial,  the  most  salutary 
memorial,  by  means  of  which  we  renew  the  joyful  remembrance  of 
our  redemption.  This  is  the  glorious  connnemoration  that  fills  the 
souls  of  the  faithful  with  a  salutary  joy,  infuses  into  our  hearts  felic- 
ity, at  the  same  time  sweetly  moving  to  tears.  For  we  rejoice  in 
the  remembrance  of  our  deliverance;  but  inasmuch  as  we  renew  the 
passion  of  Jesus  Christ,  through  which  w^e  received  our  deliverance, 
we  can  scarcely  restrain  our  tears.  Thus  there  shall  be  for  us  in 
this  most  holy  memorial  tears  together  with  the  sweetest  joys,  so  that 
amid  tears  we  rejoice  thereat  and  rejoicing  weep,  having  at  the  same 
time  joyful  tears  and  a  weeping  felicity;  for  the  heart,  overflowing 
with  infinite  joy,  trickles  sweet  tears  through  the  eyes."^ 

We  offer  the  Sacrifice  to  the  most  exalted,  the  most  worthy  and 
glorious  ]\Iajesty  of  the  heavenly  Father  —  offerimus  praeclarae 
majestati  tiiae.  But  where  shall  we  find  and  whence  take  the  offer- 
ing for  the  God  of  Majesty?  Since  every  good  and  perfect  gift  comes 
from  above,  from  the  Giver  of  all  that  is  good,  we  cannot  offer  any- 
thing to  God,  but  from  His  ''presents  and  gifts'',  which  He  had 
previously  imparted  to  us. ^  "Thine,  O  Lord,  is  magnificence  and 
power  and  glory  and  victory:  and  to  Thee  is  praise!  For  all  that  is 
in  heaven  and  in  earth  is  Thine:  Thine  is  the  kingdom,  O  Lord,  and 
Thou  art  above  all  princes.  All  things  are  Thine,  and  we  have 
given  Thee  what  we  received  of  Thy  hand"  (i  Paralip.  29,  11 — 
14).  The  "presents  and  gifts"  (dona  et  data)  here  mentioned,  by 
means  of  which  we  offer  a  Sacrifice  to  God,  are  the  natural  elements 
of  bread  and  wine,  taken  from  the  noblest  fruits  and  productions  of 
God's  creation-.^     For  these  earthly  "presents  and  gifts  of  God"  are 

nostram  corroborat.  Quod  enim  in  Christo  capite  nostro  factum  credimus,  in  nobis 
perficiendum  speramus.  Dum  vero  sacerdos  haec  verba  dicit,  debet  quidem  cele- 
riter,  non  tamen  superficialiter,  imo  cordialiter  recordari  passionis  Christi,  non  sine 
compassionis  affectu,  resurrectionis  quoque  et  ascensionis  cum  exsultatione  mentali, 
contemplando  mentaliter,  quomodo  ex  clause  sepulcro  surrexit,  anima  ex  limbo 
inferni  ad  corpus  redeunte,  et  qualiter  nubes  in  ascensione  accepit  eum  ab  oculis 
discipulorum  (Dion.  Carthus.  Expos.  Missae  art.  32). 

1  Cfr.  the  Bull  of  the  Institution  of  the  feast  of  Corpus  Christi  by  Urban  IV. 
(11.  August,  1264). 

2  Deus,  qui  cum  muneribus  nullis  indigeas  ipse  nobis  munera  cuncta  largiris* 
accipe  propitius,  quae  de  tuis  donis  tibi  nos  offerre  voluisti,  non  solum  nostrae 
reputans  devotioni  quae  tua  sunt,  sed  etiani  per  haec  nos  ad  coelestia  regua  per- 
ducens  (Sacrani.  Ivcon.  XXIV). 

3  Among  the  "God-given  gifts  and  presents"  we  may  also  at  the  same  time 
understand  the  Eucharistic  Victim.  Sensus  est:  offerimus  tibi  hostiam  puram, 
panem  sanctum  et  calicem  salutis,  quae  ex  creaturis  tuis  a  te  datis  et  donalis,  ex 
pa?ie  scil.  et  vino  per  consecrationem  habemus.  Sic  exponit  Innocentius.  Possunt 
etiara  referri  omnia  ad  ipsain  Eucharistiatn  sive  ad  Christum  ut  in  Kucharistia 
existentem;  rectissime  enim  dicitur  Christus  Dei  datum  et  donum  (Bellarm.  De 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration,  653 

changed  by  the  Consecration  into  tlie  gift  of  the  Eucharistic  Sacri- 
fice, into  the  Bread  of  Life  and  the  Chalice  of  Salvation,  which  we 
likewise  received  from  God,  and  which  we  again  offer  to  the  Divine 
Majesty. 

Our  Sacrifice  is  worthy  of  the  greatness  and  goodness  of  God ; 
it  is  an  infinitely  precious  and  perfect  Sacrifice.  For,  indeed,  we 
present  the  ''clean  oblation"  (ohiatio  munda)  predicted  by  the 
Prophet  ]\Ialachias  (i,  ii),  on  which  there  cannot  possibly  fall  the 
least  shadow  of  blemish.  Jesus  Christ  is  in  Himself  the  unspeakably 
*'pure,  holy  and  unspotted  Victim"  (hostia  pura^  Jiostia  sanctay 
hostia  immaculata) y  and,  consequently,  the  inexhaustible  source 
also  whence  purity,  holiness  and  spotlessness  are  poured  forth  into 
every  susceptible  human  heart. ^  The  Eucharistic  Victim  is,  more- 
over, partaken  of ;  His  sacrificial  Body  is  a  sacrificial  food,  and  His 
sacrificial  Blood  is  a  sacrificial  beverage,  —  both  together  form  a 
*'holy  sacrificial  repast".  Hence  it  is  said,  we  offer  ''the  Bread  of 
Heaven,  which  nourishes  unto  eternal  life,"  and  *'the  precious 
Chalice,  whence  issues  everlasting  salvation.  "^ 

b)  The  Five  Concomitant  Signs  of  the  Cross. 

Even  after  the  Consecration  the  sign  of  the  Cross  is  made  over 
the  sacrificial  gifts. ^  These  signs  of  the  Cross  after  the  Consecration 
have  ever  been  regarded  as  difficult  of  explanation;  hence  the  most 
varied  interpretations  have  been  attempted.^ 

The  use  of  the  sign  of  the  Cross  in  ecclesiastical  worship  is  very 
extensive:  it  is  employed  not  merely  as  a  holy  symbol,  to  express 
various  mysteries  and  truths,  but,  moreover,  as  a  means  to  produce 
supernatural  effects  and  to  impart  blessings,  that  is,  it  is  a  sign 
equally  significant  as  w^ell  as  efficacious.  Since  the  sign  of  the 
Cross,  on  account  of  its  manifold  and  profound  contents,  is  so  ex- 
tensively employed  for  liturgical  purposes,  it  is  self-evident  that  it  is 
not  always  and  not  everywhere  used  in  the  same  sense,  but  at  one 

Missa  1.  2,  c.  24).  —  Dicitur  haec  hostia  offerri  ex  Dei  donis  et  datis,  vel  qiua  ex 
pane  et  vitio  effecfa  est,  vel  certe,  quia  Christum  ipsum  continet,  qui  nobis  a  Deo 
datus  est  (Suarez  disp.  83,  sect.  2). 

1  Christus  est  hostia  pura,  electos  suos  purificans  ;  hostia  sancta,  dilectos  guos 
sanctificans ;  hostia  immaculata,  maculas  nostras  purgans  ;  panis  vitae  aeternae, 
augelos  et  homines  reficiens,  et  calice  sui  praeclari  sanguinis  inebrians  et  perfun- 
dens  (S.  Bonav.  Expos.  Missae  c.  4). 

2  In  the  Mozarabic  Liturgy  the  Eucharist  is  also  frequently  designated  as 
panis  (sc.  quern  lignum  crucis  coxit)  and  as  calix,  or  vimini  (sc.  quod  torcular 
passionis  expressit).  It  has  a  similar  designation  in  a  prayer  of  the  old  Gallican 
Rite  immolatus  panis  et  sanguis. 

3  In  three  places  (in  all  ten  times)  it  is  made  with  the  hand  over  the  sacrificial 
gifts,  and  in  two  places  (in  all  eight  times)  with  the  Host  (six  times  over  the 
chalice  and  twice  outside  the  chalice). 

4  Cfr.  Lebrun,  Explication  de  la  Messe  part.  4,  art.  11,  §  1,  n.  2.  —  Bossuet, 
Explication  de  quelques  difficultes  sur  les  prieres  de  la  Messe.  —  Hefele,  Beitrage 
zur  Kirchengeschichte  etc.  II,  286.  —  Hoppe,  Die  Epiklesis  S.  108  etc.  — Scheeben, 
Studien  iiber  den  Messcanon,  im  "Katholik",  Jahrg.  1866,  S.  706  etc. 


654:  //.    Liturgical  and  Ascetical  Part, 

time  in  one  sense,  at  another  in  another,  and  even  often  in  the  same 
place  it  may  have  several  meanings  consistent  with  one  another.^  — 
It  is  always  to  be  held  as  a  fundamental  rule,  that  text  and  sign  are 
to  be  explained  in  harmony  with  each  other;  for  word  and  act  con- 
stitute a  ritual  whole,  since  they  belong  to  each  other,  mutually 
complete  one  another  and  reciprocally  cast  light  on  one  another.  — 
This  is  the  case  in  the  rite  of  the  Mass,  in  which  frequently  occurs 
the  holy  sign  of  the  Cross.  First,  the  distinction  between  the  sign 
of  the  Cross  made  before  and  that  made  after  the  Consecration  must 
be  shown.  Very  often  the  Cross  is  a  sign  of  blessing:  this  is  the 
case  before  the  Consecration.  There  it  is  a  significant  and,  at  the 
same  time,  an  effective  sign  of  blessing;  on  the  one  hand,  it  con- 
secrates the  material  elements  of  bread  and  wine  to  their  high 
destiny,  and,  on  the  other  hand,  it  indicates  and  implores  their  per- 
fect sanctification  through  the  Consecration.  —  But  evidently  this 
object  cannot  be  ascribed  to  the  sign  of  the  Cross  after  the  Elevation: 
there  are  no  longer  present  on  the  altar  material  elements  susceptible 
of  or  in  need  of  blessing,  but  Christ's  Body  and  Blood  under  the 
appearances  of  bread  and  wine.  Jesus  Christ,  the  source  of  all  bless- 
ings and  the  Holy  of  Holies,  can  and  may  not  be  blessed  by  the 
priest. 2  Therefore,  all  admit  that  the  signs  of  the  Cross  made  over 
the  oblation  after  the  Consecration  can  in  nowise  have  the  significa- 
tion and  power  of  effective  signs. of  blessing  for  Christ  who  is  present, 
for  His  Body  and  Blood. ^  The  signs  of  the  Cross  after  the  Consecra- 
tion again  have  different  meanings  and  ends  which,  consequently, 
will  be  best  shown  by  explaining  the  prayers  and  acts  connected 
.with  them. 

In  our  present  prayer  the  Eucharistic  Sacrifice  is  named  five 
times,  and  at  each  mention  of  it  a  Cross  is  made  over  the  Holy  of 
Holies.  In  these  Crosses  we  may  discover  a  manifold  meaning. 
The  sign  of  the  Cross  is  indeed  but  a  passing  action,  yet  it  possesses 
the  form  and  expression  of  a  holy  image:  it  is  like  the  Crucifix,  and 
like  it,  it  ever  reminds  us  of  Christ's  passion  and  death.  The  Cross, 
therefore,  has  always  and  everywhere  this  reminding  feature,  espe- 
cially at  the  celebration  of  Mass,  which  is  the  showing  forth  and 
renewal  of  the  Sacrifice  of  the  Cross. ^     When  the  gifts  of  the  Eu- 

^  Consecratio  hujus  sacramenti  et  acceptatio  hujus  sacrificii  et  fructtis  ipsius 
procedit  ex  virtute  crucis  Christi,  et  ideo,  ubicumque  fit  meutio  de  aliquo  liorum, 
sacerdos  crucesignatione  utitur  (S.  Thorn.  3,  q.  83,  a.  5  ad  3). 

2  In  Sacramento  altaris  benedictio  sacerdotis  fertur  super  terminum  a  quo, 
i.  e.  super  panem,  nou  super  terminum  ad  quern,  i.  e.  corpus  Christi  (S.  Thorn.  In 
1  ad  Cor.  c.  10,  1.  4). 

3  Notandum  quod  consignatio  facta  super  panem  et  calicem  ante  consecratio- 
nem  quasi  oratio  est,  ut  consecratio  compleatur ;  post  consecratiouem  vero  iterata 
consignatio  consecrationis  jam  adimpletae  quaedam  est  testificatio  (Robert.  Paulul. 
De  offic.  eccles.  1.  2,  c.  32). 

^  Mcfitio  mortis  adest,  ubicumque  perennibus  escis 

Imprimit  uncta  manus  mystica  signa  crucis. 

(Ilihleb.  Turon.  Vers,  de  myster.  Missae.) 
Quid  est  inter  ipsa  mysteria  rebus  sacratis  vcl  sacrandis  sigfiuni  crucis  super. 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration.  655 

charistic  Sacrifice  are  named,  the  symbol  of  the  Cross  is  appropriately 
added  thereto,  to  represent  to  the  eye  also,  that  on  the  altar  the  same 
Body  and  the  same  Blood  are  offered  as  were  once  sacrificed  on  the 
Cross.  In  the  above  prayer  this  happens  soon  after  the  ackno\Yledg- 
ment,  that  we  are  mindful  of  the  passion  of  Christ.^  —  This  sym- 
bolical interpretation  does  not  exclude,  but  rather  includes  other 
meanings.  The  essence  of  our  prayer  is  the  offering  (offerlmus): 
now  if  the  signs  of  the  Cross  figuratively  express  what  the  words 
signify,  then  they  are  also  rightly  to  be  conceived  as  a  symbolical 
dedication  and  surrendering  up  to  God  of  the  Eucharistic  Victim. 
Yet  these  crosses  in  a  certain  respect  can  here  be  understood  as  signs 
of  blessing.^  They  may  be  regarded  as  a  symbol  of  that  plenitude 
of  grace  and  blessing  which  gushes  forth  from  the  sacrificed  Body 
and  Blood  of  Christ  over  His  mystical  body,  that  is,  the  Church. 
This  thought  is  so  much  more  to  the  point  and  warranted,  because 
the  Church  is  united  to  Christ  and  offered  together  with  Him  on  the 
altar  and,  consequently,  she  is  blessed  to  a  certain  extent  by  these 
signs  of  the  Cross. 

2.     The  second  part  of  the  prayer  (Supra  quae). 

Immediately  after  the  above  offering  very  appropriately  follows 
the  petition  that  God  would  vouchsafe  to  look  with  a  propitious  and 
gracious  countenance  upon  our  sacrificial  gifts  and  vouchsafe  to 
accept  them,  as  formerly  He  received  the  typical  offerings  of  Abel, 
Abraham  and  Melchisedech.  —  But  must  not  such  a  petition  appear 
strange?  Does  not  the  eye  of  the  heavenly  Father  rest  with  eternal 
love  and  infinite  complacency  on  Jesus  Christ,  the  "pure,  the  holy, 
the  unspotted  Victim"  of  our  altars?  How  then  can  the  oblation  of 
the  Body  and  Blood  of  Christ  be  placed  on  the  same  level  with  the 
figurative  offerings  of  ancient  times?  To  solve  this  difficulty,  we 
must  examine  more  closely  the  aspect  under  which  the  Eucharistic 
Sacrifice  is  here  regarded.  —  In  so  far  as  Christ  on  the  altar  offers 
Himself,  the  Eucharistic  Sacrifice  is  ever  absolutely  pleasing  to  God: 
to  beg  for  a  favorable  acceptance  of  the  Sacrifice  of  Christ  from  this 
standpoint,  or  even  to  place  it  on  the  same  plane  with  the  ancient 


ponere,  nisi  7nortem  Domini  comntemorare  "^  Unde  et  Dominus  formam  con- 
secrandi  corporis  et  sanguinis  sui  tradens,  ait  inter  cetera:  **Hoc  facite  in  meam 
commeniorationem"  (Ivonis  Carnotens.  Sermo  5). 

1  Quinaria  cruce  signamus,  non  ut  eum,  a  quo  omnis  sanctificatio,  sanctifice- 
mus,  sed  ut  vulnera  pendentis  in  cruce  —  duo  nianuum,  duo  pedum,  quintum 
lateris  —  flebiliter  et  devote  recolamus  (Stephan.  Augustod.  De  sacram.  altar,  c.  17). 

2  The  blessings  made  over  the  body  of  Jesus  Christ  with  the  sign  of  the  cross, 
do  not  regard  that  divine  body,  but  those  who  are  to  receive  it ;  or  if  the}-  regard  it, 
it  is  to  indicate  the  blessings  and  graces  wherewith  it  is  filled,  and  which  He  desires 
to  impart  to  us  liberally,  if  our  want  of  fidelity  does  not  prevent  Him  ;  or,  in  fine, 
if  we  wish  to  consider  it  in  that  light,  Jesus  Christ  is  blessed  in  all  His  members, 
•who  are  offered  in  this  Sacrifice  as  forming  but  one  and  the  same  body  with  the 
Saviour,  in  order  that  the  grace  of  the  Head  be  abundantly  bestowed  upon  them 
(Bossuet  1.  c.)« 


■656  //.   Liturgical  and  Ascetical  Part. 

sacrifices,  is  out  of  question,  and,  consequently,  such  cannot  be  the 
meaning  of  our  prayer.  —  In  it  the  Eucharistic  oblation  is  considered 
under  another  aspect.  At  the  moment  of  Consecration  Jesus  Christ 
as  Highpriest  offers  Himself  up  through  the  Holy  Ghost  and  the 
ministry  of  the  visible  priest  to  the  honor  of  His  heavenly  Father, 
as  well  as  for  our  salvation,  and  at  the  same  time  He  places  His 
sacrificial  Body  and  sacrificial  Blood  in  the  hands  of  the  Church. 
The  Church  now  presents  to  the  majesty  of  the  Father,  as  her  Sacri- 
fice, the  Victim  mystically  immolated,  whilst  including  the  sacrifice 
of  her  own  self  as  a  gift  in  union  with  the  infinitely  meritorious 
sacrificial  Body  and  sacrificial  Blood  of  Christ.  The  petition  for  the 
favorable  reception  refers,  therefore,  to  the  Eucharistic  oblation,  in 
as  far  as  the  Church  comes  to  the  foreground  as  offering  it  together 
iv'ith  herself.  For  the  value  of  an  offering  depends  not  alone  on  the 
quality  of  the  gift,  but  also  and  principally  on  the  dignity  and  holi- 
ness of  the  person  who  offers  it.  The  more  pure  and  perfect  his 
intention  in  sacrificing  is,  the  more  agreeable  is  his  homage  in  the 
sight  of  God.  *'The  I^ord  had  respect  to  Abel  and  to  his  offerings'' 
{Bespexit  Dominus  ad  Abel  et  ad  munera  ejus  —  Gen.  4,  4),  that 
is,  the  first  was  the  cause  of  the  second:  the  gift  of  Abel  was  pleas- 
ing to  God,  because  Abel  himself  was  pleasing  to  Him.^  This  prin- 
ciple is  applicable  also  to  the  offering  at  the  altar,  inasmuch  as  the 
Church,  the  priest  and  the  faithful  are  regarded  as  those  who  offer. 
Naturally  this  is  not  to  be  understood  as  though  our  disposition  could 
impart  a  higher  value  to  the  sacrificial  gift  infinitely  precious  in  and 
of  itself,  but  it  means  only  that  God  ever  prefers  to  receive  it  from 
hands  that  possess  the  greater  purity  and  holiness.  Now,  in  the 
sight  of  God  cannot  the  holiness  and  acceptability  of  the  Church  be 
found  at  times  to  be  in  a  greater  or  less  degree  ?  Are  not  the  sacri- 
ficing priest  and  the  faithful  who  unite  with  him,  often  wanting 
in  proper  dispositions,  in  contrition,  piety,  purity  of  heart,  fervor  of 
devotion  ?  At  such  reflections  nothing  seems  more  proper  than 
humble  supplications  to  the  Most  High,  that  He  be  not  offended  on 
account  of  our  sinfulness,  and  reject  not  the  Eucharistic  gifts  from  our 
unworthy  hands,  but  that  He  look  upon  and  graciously  accept  them 
in  as  far  as  they  are  presented  by  uSy  that  they  may  not  only  as  the 
Sacrifice  of  Christ,  but  also  as  our  Sacrifice,  bring  down  upon  us 
bountiful  blessings  and  a  superabundance  of  grace. ^ 

1  With  respect  to  the  sacrifices  offered  by  Abel  and  Cain,  St.  Cyprian  writes : 
Non  munera  eorum  Deus,  sed  corda  intuebatur,  ut  ille  placeret  in  munere,  qui 
placebat  in  corde  (De  Orat.  domin.  c.  24). 

2  CI  arum  est,  quod  sacerdos  novae  legis  non  orat  sacrificium  seu  sacramentum 
altaris  sic  Deo  placere,  queraadmodum  ei  placuerunt  sacrificia  horum  trium  virorum 
(Abel,  Abrahae,  Melchisedech),  quoniam  ilia  sacrificia  nee  gratiam  continebant  nee 
placita  Deo  erant  nisi  ex  devotione  offerentium  nieritisque  eorum,  sed  sacrificium 
novae  legis,  videlicet  sacramentum  corporis  et  sanguinis  Christi,  gratiarum  pleni- 
tudinem  continet  et  per  seipsum  Deo  acceptum  est,  ejusque  oblatio  fructuosa  est 
non  solum  ex  nieritis  offerentis,  sed  propter  dignitatem  oblati.  Orat  ergo  sacerdos 
oblationem  suam  seu  sacramentum  altaris  Deo  placere  non  quantum  ad  seipsum  seu 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration.  657 

For  the  clearer  understanding  of  such  petitions,  it  must  be  further 
considered  that  the  Church  participates  still  in  another  way  in  the 
Sacrifice  of  the  Altar :  together  with  her  Head,  Jesus  Christ,  she 
offers  herself  as  a  gift  dedicated  to  God:  the  true  and  real  Body  of 
Christ  and  the  mystical  body  of  Christ  are  thus  combined  in  one 
Sacrifice.  This  mystery  is  symbolized  at  the  Offertory  by  pouring 
some  water  into  the  wine  in  the  chalice  ;  accordingly,  the  priest 
already  then  prayed  "in  a  spirit  of  humility  and  with  a  contrite 
heart,''  that  ^^tve  be  received  by  God  as  a  well  pleasing  sacrifice,'' 
and  immediately  after  summoned  the  faithful  to  pray  that  "his  and 
their  Sacrifice  may  be  pleasing  to  God  the  Father  Almighty." 
Hence  we  also  cry  to  the  Lord  :  Nosmetipsos  tibi  iJerfice  munus 
aeterniun  —  "Make  us  perfect  as  an  eternal  gift  to  Thee."  There- 
fore, since  we  place  ourselves  with  all  our  works  and  prayers,  desires 
and  concerns  as  a  sacrificial  gift  upon  the  altar,  the  reason  is  easily 
understood  why,  with  lively  sentiments  of  our  worthlessness  and  our 
unworthiness,  we  implore  that  God  would  deign  to  look  with  mercy 
on  us  and  on  our  Sacrifice.  Such  petitions  frequently  occur  in  the 
liturgy  of  the  INlass,  and  we  shall  meet  them  again  at  the  conclusion 
of  the  Sacrifice.  They  are  perfectly  justifiable,  inasmuch  as  we 
offer  the  Eucharistic  Sacrifice  and  ourselves  in  union  with  it.  To  do 
this  worthily,  we  should  possess  perfect  sanctity,  but  as  this  is 
wanting  to  us,  we  recommend  our  Sacrifice  to  the  favor  and  indulg- 
ence of  God,  that  it  may  be  more  agreeable  to  Him  and  more  salu- 
tary to  us.  When,  therefore,  we  are  assembled  around  the  altar, 
may  God  never  look  down  upon  us  with  reproach  and  resentment, 
but  may  He  always  regard  us  and  our  gifts  "with  a  favorable  and 
gracious  countenance"^  (propitio  ac  sereno  vultu).^ 


rem  oblatam,  quae  per  se  sancta  ac  Deo  placita  existit,  sed  quantum  ad  offerenteniy 
quatenus  sacerdotis  actio  atque  devotio  Deo  sic  placeat,  sicut  placuit  antiquorum. 
patrutn  devotio,  sicque  effectum  et  gratiam  hujus  sacramenti  consequi  mereatur 
(Dion.  Carthus.  Exposit.  Missae  art.  33). 

1  Vultus  =  glance,  mien,  feature,  inasmuch  as  it  is  the  indication  of  the  in- 
terior sentiment  of  the  mind ;  often  emphatic  =  angry,  threatening  countenance, 
look  of  anger  (cfr.  Ps.  33,  17;;  propitius=  inclined,  disposed,  favorable,  graciously 
inclined ;  serenus  =  serene,  bright,  clear,  brilliant,  radiant.  We  also  pray  God 
not  to  be  angry,  dark,  severe,  but  favorable,  mild,  graciously  to  look  down  on  our 
oblation.  Cfr.  Ps.  30,  17:  Illush'a  facie^n  tuarn  (let  Thy  face  shine)  super  servum 
tuum ;  Ps.  66,  2  :  Illmninet  vultum  sutnn  super  nos  (that  He  would  allow  His  face 
to  shine  upon  us)  et  misereatur  nostri.  —  Cfr.  Hilaritateni  vultus  tui  nobis  imper- 
tiri  digneris  (Miss.  Rom.). 

2  It  is  not  true  that  by  this  interpretation  "the  object  of  the  offering  is  vola- 
tilized into  the  subject  of  the  offering"  and  "heterogenous  thoughts  are  inserted  in 
the  text,"  as  Hoppe  asserts  (Epiklesis  S.  103.  104);  it  is  rather  drawn  from  the 
inmost  essence  of  the  Sacrifice  in  general,  to  which  an  offerens  is  as  necessary  as  a 
res  oblatay  and  this  especially  of  the  Eucharistic  Sacrifice,  in  which  not  onlj' 
Christ,  but  also  the  Church,  the  priest  and  the  faithful  are  the  offerers  —  as  well  of 
the  Body  and  Blood  of  Christ  as  of  themselves.  Cfr.  the  very  ancient  Oratio  S. 
Ambrosii,  included  in  the  preparatory  prayers  of  the  priest,  in  which  among  others 

41 


658  //.    Liturgical  and  Ascetical  Part. 

The  next  petition,  that  the  heavenly  Father  would  favorably 
accept  this  our  Sacrifice  as  He  accepted  the  sacrifices  of  Abel,  Abra- 
ham and  Melchisedech,  is  explained  from  the  same  standpoint.^  — 
Here  there  is  by  no  means  a  ^'parallel  comparison"  of  the  Eucharis- 
tic  Sacrifice,  in  as  far  as  Christ  is  its  priest  and  gift,  with  those 
ancient  sacrifices  before  Christ:  there  is  an  infinite  distance  between 
them.     The  comparison  refers  to  us  and  to  those  devout  patriarchs. 
We  pray  that  our  oblation  may  be  agreeable  and  pleasing  to  the  eyes 
of  God,  as  were  the  sacrifices  of  those  saints  of  ancient  times. ^     Now 
this  is  nothing  else  than  praying  for  the  fulfilment  of  that  which  the 
Prophet  Malachias  (3,  3-4)  at  one  time  predicted:  *'The  Lord  shall 
purify  the  sons  of  Levi  (the  priests),  and  shall  refine  them  as  gold 
and  as  silver,  and  they  shall  offer  sacrifices  (that  is,  the  Eucharistic 
Oblation)  to  Him  in  justice.     And  the  sacrifice  of  Juda  and  of  Jeru- 
salem (that  is,  of  the  Christian  Church)  shall  please  the  Lord,  as  in 
the  days  of  old  and  in  the  ancient  years,'*  when  holy  men,  as  Abel, 
Abraham  and  Melchisedech,  offered  sacrifices  of  pleasing  odor  to  God. 
The  Lord  accepted  their  gifts  with  so  great  complacency,  because 
they  were  presented  to  Him  with  perfect  dispositions,  and  because 
they  at  the  same  time  prefigured  the  Sacrifice  of  Jesus  Christ.^ 

There  is  no  doubt  with  respect  to  the  typical  character  of  the 
sacrifices  mentioned.  If  the  sacrifices  of  Abel  and  Abraham  are 
assuredly  principally  figures  of  the  bloody  Sacrifice  of  the  Cross,  they 
must,  indeed,  in  this  connection  with  Melchisedech's  sacrifice,  be 
also  considered  as  figures  of  the  unbloody  Sacrifice  of  the  Altar. 
Such  a  couception  corresponds  to  the  view  of  Christian  antiquity,  as 
it  is  often  expressed  by  the  Fathers,  in  liturgies  and  in  images.^ 
*  • 

(feria  sexta)  we  read:  (Spiritus  sanctus)  tnff  indignum  sacerdotem  doceat  tantum 

tractare  mysterium  cum  cordis  puritate  et  lacryniarunt  devotione,  cum  reverentia 
et  trem,ore^  ita  ut  placide  et  benigne  suscipias  sacrijiciutn  de  manibus  meis  ad 
salutem  omnium  tam  vivorum  quam  defunctorum. 

^  Licet  hoc  sacrameutum  ex  se  ipso  praeferatur  omnibus  antiquis  sacrificiis, 
tamen  sacrificia  antiquorum  fueruut  Deo  acceptissinia  ex  eoruni  devotione.  Petit 
ergo  sacerdos,  ut  sic  hoc  sacrificium  acceptetur  a  Deo  ex  devotione  offerentium, 
sicut  ilia  accepta  fueruut  Deo  (S.  Thorn.  Ill,  q.  83,  a.  4  ad  8). 

2  Fit  in  canone  Missae  mentio  de  oblatione  Abrahae  et  Abel  magis  propter 
devotionem  offerentium^  quam  propter  figuram  rei  oblatae  (S.  Thorn.  IV,  dist.  8, 
q.  1,  a.  sol.  2  ad  6). 

2  Post  consecrationem  rogamus  Patrem,  ut  super  dona  praedicta  respiciat  et 
accepta  habeat.  Sed  cum  Patri  Filio  nihil  sit  acceptius,  quem  propitio  et  sereno 
vultu  semper  sibi  Deum  aequalem  intuetur:  quid  aliud  oranius,  nisi  ut  niediante  et 
interpellante  Filio  nobis  Deus  fiat  placabilis,  et  propitius  et  per  euni,  qui  sibi 
placet,  ei  placeanius?  Itaque  oramus  eum  per  haec  sacrificia  nobis  miserendo 
placatum  fieri,  sicut  misertus  est  patribus  nostris  propitiando  eorum  sacrificiis. 
Unde  attendenda  est  haec  comparatio  in  sola  similitudine,  non  in  quantitate^  nee 
est  referenda  ad  sacrificia^  sed  ad  offerentium  vota.  Plus  valet  res,  quam  figura. 
Omnibus  sacrificiis  praecellit  Kucharistia;  est  autem  talis  similitudo,  ut  recte 
offerendo  similes  sinms  patribus  nostris,  qui  recte  obtulerunt  (vSteph.  Augustod. 
De  sacr.  altar,  c.   17). 

■*    Tuae  laudis  hostiam  jugiter  immolamus,    cujus  figuram  Abel   Justus   insti- 


61.    The  First  Prayer  of  the  Canon  after  the  Consecration,  659 

The  simple,  devout  and  faithful  Abel  offered  to  God  from  among 
the  firstlings  of  his  flock  and  their  fat  (Gen.  4,  4),  upon  which  the 
Apostle  (Heb.  11,4)  writes:  *'By  faith  Abel  offered  to  God  a  sacri- 
fice exceeding  that  of  Cain,  by  which  he  obtained  a  testimony  that  he 
was  just  (Justus)^  God  giving  testimony  to  his  gifts. '^  In  all  prob- 
ability, God  manifested  His  special  pleasure  by  sending  fire  from 
heaven,  whereby  the  sacrifice  of  Abel  was  consumed.  According  to 
the  expression  of  the  Lord  Himself  (Matt.  23,  35),  Abel  is  here 
emphatically  designated  as  the  just  (Justus)  and  as  the  servant 
(jnier)  of  God.  Full  of  faith,  of  humble  simplicity,  he  offered  a 
lamb  to  the  Lord,  and  this  sacrifice  is  intended  to  prefigure  the 
Sacrifice  of  that  true  and  immaculate  Lamb,  daily  immolated  on  the 
altar.  1  —  Inasmuch  as  Abel  was  infamously  slain  by  his  brother 
Cain,  he  was,  by  suffering  death  innocently,  one  of  the  principal 
figures  of  the  propitiatory  Sacrifice  of  Jesus  Christ  (Heb.  12,  24). 
*'In  him,"  St.  Ambrose  says,  *'the  redemption  of  the  world  and  the 
Sacrifice  of  Christ  are  announced."  '^ 

Abraham  stands  forth  prominent  as  an  example  of  heroic  obed- 
ience and  faith;  chosen  by  God  as  the  first  father  of  all  the  faithful 
he  is  also  *'our  Patriarch"  {Patriarclia  noster).^  God  commanded 
him  "to  immolate  his  son  Isaac  in  sacrifice,  and  already  had  Abra- 
ham bound  his  long-desired  child  of  promise,  and  placed  him  on  the 
pile  of  wood,  and  had  raised  the  sword  above  him:  but  at  the  decisive 
moment,  the  Almighty  restrained  the  father's  arm  and  instead  of  the 
son  allowed  him  to  sacrifice  a  ram  to  Him"  (Laurent).  This  sacri- 
fice of  Abraham  is  often  represented  in  the  Catacombs,  together  with 
other  biblical  events  symbolizing  the  priesthood  and  the  Sacrifice  of 
the  New  Law,  as  a  figure  of  the  Eucharistic  Sacrifice.  Abraham  did 
indeed  sacrifice  his  son,  but  Isaac's  blood  in  reality  was  not  shed; 
Abraham  "received  him  from  death  for  a  parable"  (Heb.  11,  19), 
that  is,  as  a  figure  of  the  Risen  Saviour,  who  "as  a  Lamb  as  it  were 
slain' ^  (agniis  tanquam  occisus  —  Apoc.  5,  6)  offered  Himself  on 
the  altar  in  an  unbloody  manner.  The  Sequence  of  Corpus  Christi 
places  the  sacrifice  of  Abraham  on  a  par  with  the  Manna  and  the 
Paschal  Lamb;  for  it  declares  that  the  Eucharist  "was  figuratively 
announced  by  the  sacrifice  of  Isaac'*  (praesignatur  cum  Isaac 
hnmolatur)} 

tuit,  celebravit  Abraham,   Melchisedech   sacerdos  exhibuit,   sed  verus  Agnus   et 
aeternus  Pontifex  Christus  implevit  (Sacrani.  Leouian.  IV). 

1  Deus,  qui  legalium  differentiam  hostiarum,  unius  sacrificii  perfectione 
sanxisti:  accipe  sacrificium  a  devotis  tibi  fajniilis,  et  pari  benedictionej  sicut  mu- 
nera  Abel,  sandifica;  ut  quod  siiiguli  obtulerunt  ad  majestatis  tuae  honorem, 
cunctis  proficiat  ad  salutem  (Secret.  Dom.  VII.  p.  Pent.). 

2  In  isto  (Abel)  mundi  redemptio  aununtiatur,  ab  illo  (Cain)  mundi  ruina.  In 
hoc  Christi  sacrificium,  in  illo  diaboli  parricidium  (Exhortat.  virgin,  n.  36,  c.  6). 

3  Dicitur  Abraham  Patriarcha,  i.  e.  princeps  patrum,  non  quia  non  habuerit 
patrem,  sed  quia  sibi  facta  est  promissio  de  paternitate  gentium  (S.  Thom.  In  ep. 
ad  Hebr.  c.  7,  lect.  2). 

^     Est  et  si7ie  cruore  sacrificium.     Norunt  hoc,  quod  dico,  quicunque  initiati 


660  //.   Liturgical  and  Ascetical  Part. 

The  offering  of  food,  the  sacrifice  of  bread  and  wine,  which  the 
faithful  and  royal  priest  Melchisedech,  from  a  strange  nation,  pre- 
sented to  the  Most  High,  is  the  most  luminous  and  most  striking 
figure  of  the  Kucharistic  Sacrifice^;  for  this  reason  it  is  justly  styled 
holy  and  spotless  (s^mc^/rm  sacrifidum^  immaculata  hostia).^  Mel- 
chisedech himself  is  a  figure  of  the  eternal  Highpriest  Jesus  Christ; 
his  priesthood  as  to  dignity  and  importance  is  in  nowise  inferior  to 
that  of  Aaron,  but  it  is  even  superior  to  it,  hence  he  is  called  the 
Highpriest  of  God  {summits  sacerdos  tiiiis).^  ^'It  is  Jesus  Christ 
whom  the  Highpriest  Melchisedech  figuratively  represented,  who  did 
not  offer  to  God  the  sacrifices  of  the  Jews,  but  the  sacrifice  of  that 
mystery  which  our  Saviour  consecrated  in  His  Body  and  Blood.* 

These  patriarchs  offered  their  merely  figurative,  imperfect  sacri- 
ficial gifts  with  sentiments  so  devout  and  pure,  that  God  regarded 
them  with  favor  and  grace  :  now  should  we  not  offer  the  perfect 
Sacrifice  of  the  New  Law  with  far  greater  piety  and  devotion,  to 
the  end  that  the  Most  High  may  also  regard  it  with  pleasure  and 
graciously  accept  the  gift  from  our  hands? 

3.     Third  part  of  the  Prayer  {Supplices  te  rogamus). 

This  part  contains  the  concluding  petition  by  which  we  beseech 
God  to  command  our  sacrificial  gifts  to  be  carried  by  the  hands  of 
the  angels  to  His  altar  on  high,  in  the  presence  of  His  Divine 
Majesty,  that  by  partaking  of  the  sacrificial  food,  we  may  be  filled 
with  all  heavenly  blessing  and  grace.  —  This  petition  is  clothed  in 
words  full  of  mystery,  but  evidently  biblical;  for  it  is  manifest  that 

sunt,  ac  propterea  sine  sanguine  transactum  est  illud  (the  sacrifice  of  Isaac  by 
Abraham),  quoniam  istius  (the  unbloody  sacrifice)  figura  (tjJttos)  esse  debebat  (S. 
Chrysost.  Oratio  in  S.  Eustathium).     Cfr.  Petav.  De  Incarnat.  1.  12,  c.  13,  n.  7. 

1  Melchisedech  obtulit  sacrificium  in  pane  et  vino,  et  in  eisdem  speciebus 
modo  offertur  et  celebratur  sacramentum  altaris :  ergo  cum  non  possit  expressius 
figurari  quam  in  simili  secundum  speciem,  videtur,  quod  tunc  praecessit  figura 
expressissima  (S.  Bonav.  IV,  dist.  8,  p.  1,  a.  1,  q.  3). 

2  The  addition  sanctum  sacrificium,  immaculatam  hostiam,  ascribed  to  Leo 
the  Great,  grammatically  cannot  be  conceived  as  in  apposition  with  Supra  quae 
and  be  referred  to  the  Eucharistic  Sacrifice ;  it  belongs  to  quod  obtulit  summus 
sacerdos  tuus  Melchisedech.  (Cfr.  Lebrun  1.  c.  part.  4,  art.  12.)  —  Vocat  hie  littera 
Canonis  sacrificium  ipsius  Melchisedech  ''sanctum  sacrificium  et  immaculatam 
hostiam,"  non  quidem  quantum  ad  se  absolute,  sed  collatione  facta  ad  sacrificium 
novi  testamenti,  quod  significat  et  cujus  expressior  erat  figura  quam  ceterae 
oblationes,  et  idcirco  nostri  sacrificii  conditiones  illi  attribuuntur  tanquam  imagini 
(Clichtov.  Elucidat.  eccl.  1.  3,  n.  39). 

3  Melchisedech  sacerdos  siumnus  dicitur,  qui  inter  sacerdotes  illius  temporis 
habebatur  (B.  Odonis  Camer.  Expos,  in  Canon,  dist.  3). 

^  Ipse  est,  cujus  formam  Melchisedech  pontifex  praeferebat,  non  judaicas 
hostias  offerens  Deo,  sed  illius  sacramenti  inimoluns  sacrificium,  quod  Redemptor 
noster  in  suo  corpore  et  sanguine  consecravit  (vS.  Leo,  Serm.  IV  [vel  V]  in  anni- 
vers.  assumpt.  suae).  —  A  similar  petition  is  also  found  in  the  Pontifical:  Sicut 
Melchisedech  sacerdotis  praecipui  oblationem  dignatione  mirabili  suscepisti,  ita 
imposita  huic  novo  altari  munera  semper  accepta  ferre  digfieris  (De  eccl.  dedicat.;. 


61.   The  First  Prayer  of  the  Canon  after  the  Consecration.  661 

there  can  be  no  question  of  a  local  transfer  of  the  Body  of  Christ  from 
the  altar  to  heaven.  The  oblation  is  here  brought  to  its  close  and 
termination,  in  this  that  the  petition  for  a  favorable  acceptance  of 
the  gifts  of  the  altar  is  not  simply  repeated,  or  continued,  but  pre- 
sented under  new  aspects,  that  is,  given  greater  scope  and  strength- 
ened.^ The  text  of  the  Canon  recalls  a  celestial  vision  of  St.  John 
(Apoc.  8,  3 — 4):  *'And  another  Angel  came  and  stood  before  the 
altar,  having  a  golden  censer;  and  there  was  given  to  him  much 
incense,  that  he  should  offer  the  prayers  of  all  saints  (Christians) 
upon  the  golden  altar,  which  is  before  the  throne  of  God  {super 
altare  amxum  quod  est  ante  tliromim  Dei).  And  the  smoke  of  the 
incense  of  the  prayers  of  the  saints  ascended  up  before  God,  from  the 
hand  of  the  Angel  {de  manu  angeli  coram  Deo).''^^ 

a)  Juhe  haec  perferri —  * 'Command  these  (sacrificial  gifts)  to 
be  carried.^'  By  the  word  haec  —  these  —  evidently  nothing  else 
is  to  be  understood  than  what  we  met  with  in  the  immediately  pre- 
ceding word  quae;  each  time  reference  is  made  to  the  same  object 
offered.  To  these  sacrificial  gifts  (Jiaec)y  which  are  to  be  carried  up 
from  the  earthly  to  the  heavenly  altar,  belongs  not  only  the  mystical 
Body  of  Christ,  that  is,  the  faithful  with  all  they  are  and  have  — 
with  their  prayers  and  concerns,  labors  and  sufferings,  struggles  and 
combats  — ,  but,  moreover,  the  Eucharistic  Sacrificial  Body  and 
Sacrificial  Blood  of  our  Lord,  inasmuch  as  we  offer  them. 

These  sacrificial  gifts  are  to  "be  borne  into  the  presence  of  the 
Divine  Majesty,"^  that  is,  they  are  to  be  presented  to  the  Divine 
Majesty  in  such  a  manner  that  He  may  not  reject  them,  but  that  He 
may  regard  and  accept  them  with  pleasure.     But  then  this  will  be 

1  To  the  words :  "Do  ye  this  in  remembrance  of  Me,"  the  ancient  liturgies 
join  a  prayer  mentioning  the  memory  of  the  passion,  resurrection  and  ascension, 
as  likewise  an  oblation  prayer.  That  in  the  fifth,  or  already  in  the  fourth  century, 
the  Supplices  te  rogamus  was  considered,  not  as  an  invocation,  but  as  an  oblation 
prayer,  is  clear  from  the  writing  De  sacramentis,  in  which  the  first  prayer  of  the 
Canon  after  the  Consecration  is  worded  as  follows:  Ergo  memores  gloriosissimae 
ejus  passionis  et  ab  inferis  resurrectionis  et  in  coelum  ascensionis  offerimus  tibi 
hanc  immaculatam  hostiam,  rationabilem  hostiam,  incruentam  hostiam,  hunc 
panem  sanctum  et  calicem  vitae  aeternae  et  petimus  et  precamur,  ut  hanc  oblatio- 
nem  suscipias  in  sublimi  altari  per  manus  angelorum  tuorum,  sicut  suscipere  dig- 
natus  es  munera  pueri  tui  justi  Abel  et'sacrificium  patriarchae  nostri  Abrahae  et 
quod  tibi  obtulit  summus  sacerdos  Melchisedech  (1.  4,  c.  5,  n.  27). 

2  Ex  hoc  loco  Apocalysis  et  similibus  colligunt  viri  docti,  peculiarem  esse 
Angelum,  qui  sacerdoti  celebranti  assistat,  eum  juvet  et  dirigat,  ejus  preces  et 
hostias  Deo  offerat,  sive  is  Angelus  sit  custos  celebrantis,  sive  custos  altaris  et 
templi,  ad  hanc  custodiam  et  sacrificiorum  oblationem  peculiariter  a  Deo  deputatus 
(Cornel,  a  Lap.  i.  h.  1.). 

3  To  bring  our  offerings  up  to  God,  to  raise  them  up  to  heaven,  where  He  may 
receive  them,  or  to  cause  them  to  reach  His  throne,  means  in  the  ordinary  language 
of  Scripture,  to  present  them  to  Him  in  such  a  manner  and  with  so  pure  a  con- 
science, that  they  may  be  pleasing  to  Him  (Bossuet,  Explication  de  quelques  diflS.- 
cultes  sur  les  prieres  de  la  Messe). 


662  //.  Liturgical  and  Ascetical  Part, 

the  case  only  if  the  eye  of  God  detects  nothing  displeasing  in  them 
who  offer —  but,  on  the  contrary,  beholds  them  so  pure  and  so  holy, 
as  to  deserve  to  hQ  united  and  to  be  presented  along  with  the  Most 
Holy  Sacrifice  of  Christ. 

Yet  our  life  is  not  so  blameless,  nor  our  heart  so  pure,  nor  our 
dispositions  so  perfect.  Glancing  at  the  shining  white  Host  and 
radiant  chalice  so  near  to  us,  the  thought  of  the  unspeakable  holiness 
of  the  gift,  which  becomes  ours  at  the  moment  of  Consecration, 
arouses  us  to  a  consciousness  of  our  own  unworthiness.  Penetrated 
with  such  humble  sentiments,  therefore,  most  ardently  do  we  implore 
Almighty  God  that  He  would  ''by  the  hands  of  His  holy  angels'^ 
carry  from  this  earthly  altar  the  present  sacrificial  gifts  into  the 
presence  of  His  Divine  Majesty.  When  thus  offered  by  the  hands 
of  angels,  they  cannot  be  otherwise  than  pleasing  to  Him  in  the 
highest  degree  and  in  every  respect.  —  It  must  not  appear  strange 
that  we  should  implore  the  ministry  and  assistance  of  an  angel  to 
present  our  oblation,  for  the  purpose  of  making  it  more  acceptable 
to  God  and  salutary  to  us.  It  is  a  tradition  originating  in  ancient 
Christian  times  and  frequently  expressed  by  the  Church,  that  the 
angels  who  participated  in  the  work  of  redemption  from  beginning 
to  end,  are  also  present  at  and  take  part  in  the  celebration  of  the  holy 
Sacrificial  Mysteries.^  As  St.  Chrysostom  says  (Of  the  Priesthood 
VI,  4):  ''The  priest  is  himself  at  that  solemn  moment  surrounded 
by  angels,  and  the  choir  of  the  heavenly  Powers  unite  with  him; 
they  occupy  the  entire  space  around  the  altar,  to  honor  Him  who  lies 
there  as  a  Sacrifice.''  Then  the  Saint  describes  a  vision,  in  which 
was  seen  a  multitude  of  angels,  who,  robed  in  dazzling  white  gar- 
ments and  with  head  deeply  bowed,  surrounded  the  altar,  as  warriors 
standing  in  the*  presence  of  their  king. — The  blessed  vocation  of 
the  heavenly  spirits  consists  in  glorifying  God  by  praise  and  in  as- 
sisting man  to  attain  salvation.  Now,  where  could  this  twofold 
object  be  better  fulfilled  than  is  actually  done  during  the  holy  Sacri- 
fice? Hence  hosts  of  angels  collect  about  the  altar  to  procure  for  God 
honor  on  high  and  for  man  peace  on  earth.  Between  the  angels  and 
the  Holy  Eucharist  there  exist,'  undoubtedly,  intimate  relations, 
which,  indeed,  to  our  weak  vision  here  below  remain  always  shrouded 
in  a  mysterious  obscurity.  Christian  tradition  speaks  not  only  of 
the  presence  of  many  angels  at  the  celebration  of  the  Holy  Mysteries, 
but  it  often,  moreover,  mentions  in  a  determinate  manner  and  yet, 
at  the  same  time,  in  an  indeterminate  manner,  a  certain  angel 
specially  commissioned  to  carry  our  prayers  and  sacrifices  before  the 
throne  of  God.^     Tertullian  says  (On  Prayer,  Chap.  16)  that  it  is 


1  vSemper  angelus  credendus  est  adesse  immolationi  corporis  Christi  (Joaun. 
Abrinc.   n.  22). 

2  Sicut  Angeli  intelliguntur  Deo  offerre  orationes  nostras  et  petitioiies,  similiter 
et  dcsideria  —  uon  propter  ignorantiam  Dei,  sed  propter  coinmoditatem  iiostrani ; 
quia  suis  Sanctis  affectibus  puris  iios  adjuvant  et  merita  nostra  in  conspectu  Dei 
replicant,  ut  ex  eorum   puritate    sancta   et   affectione   ferventi   ratione    dignitatis 


61.    The  First  Prayer  of  the  Canon  after  the  Consecration.  663 

highly  irreverent  to  sit  in  church  * 'before  the  face  of  the  Living 
God,  while  the  angel  of  prayer  is  still  standing  there"  {sub  C07ispectu 
Dei  vivi  angelo  adhiic  oratlonis  adstante),  St.  Ambrose  writes 
(In  Luc.  1.  I,  n.  28),  that  we  cannot  doubt  that  "an  angel  assists" 
(assistere  cuigelum)^  when  Christ  is  sacrificed  on  the  altar.  —  Thus 
the  text  of  the  Canon  also  mentions  but  one  angel.  Does  it  not 
appear  from  this  that  the  Church  herself  would  thereby  indicate  that 
God  intrusts  an  angel  with  the  special  mission  of  bringing  the  obla- 
tion of  the  priest  and  people  into  His  presence  ?  More  minute  and 
accurate  information  relative  to  this  Angel  of  the  Sacrifice  of  the 
Mass  {Angelus  assistens  divinis  mijsteriis  —  S.  Thom.  Ill,  q.  83, 
a.  4  ad  9)  is  not  granted  to  us.  Many  saints  and  servants  of  God 
had  a  particular  devotion  to  the  angel  here  mentioned,  without  being 
able  or  willing  to  decide  as  to  his  name.  Some  believe  him  to  be 
the  guardian  angel  of  the  church  and  the  altar,  or  that  of  the  priest, 
who  most  effectually  assists,  directs  and  enlightens  him  during  the 
celebration  of  the  Holy  Mysteries.^  —  Others  suppose,  and  this 
appears  probable,  that  it  is  St.  Michael,  who  is  honored  as  the 
guardian  angel  of  the  Eucharist  and  of  the  Church  Militant.^  It  is 
not  easy  to  judge  correctly  of  the  value  of  such  pious  opinions.  The 
majority  of  them  have  their  foundation  in  divine  things  which  can 
be  more  readily  conjectured  than  explained.  — With  the  above-named 
angels,  multitudes  of  other  blessed  and  heavenly  spirits  unite  in 
faithful  co-operation^;  hence  many  perceive  in  the  petition  of  this 
prayer  of  the  Canon  for  the  angel's  service  a  supplication  to  obtain 
the  assistance  of  the  angels  in  general.* 

nuntii  sint  acceptabilia  —  sic  intellegendum  est  offerre  sacrijicia,  quia  sacris  my- 
steriis  assistentes  una  nobiscum  precantur,  ut  nostra  munera  sint  accepta,  et  una 
nobiscum  reverentur  sanctissimum  corpus  Christi,  sicut  in  coelo  (S.  Bonav.  IV, 
dist.  11,  p.  1,  dub.  4). 

1  Angelus  is,  cujus  manibus  sacer  ille  minister 

In  sublime  geri  munus  utrumque  rogat, 
Angelus  est  ejus,  vel  quos  reverenda  vetustas 
Desursum  missos  dicit  adesse  sacris. 

(Hildeb.  Turon.  Versus  de  Myst.  Missae.) 

2  S.  Micliael  ecclesiam  visitat  et  ante  ejus  altare  stat,  habens  thuribulum 
aureum,  i.  e.  caritatem  praecipuam  ad  fideles,  per  quam  eorum  spiritualia  sacrificia 
colligit  Deoque  offert ;  cui  dantur  incensa  multa,  quando  Ecclesia  ejus  suffragia 
petit  suasque  preces  per  manus  illius  Deo  offerri  precatur.  Quod  et  ille  diligenter 
exsequitur,  offerens  preces  et  actus  fidelium  super  altare  aureum  illud  coeleste  in 
patria,  super  quod  beati  laudes  et  preces  offerunt  Domino  (Dion.  Cartlius.  in  Apoc. 
Enarr.  c.  8,  art.  9). 

3  Non  immerito  angelus  videtur  in  templo  (when  Zacharias  offered  the  sacri- 
fice of  incense),  quia  veri  sacerdotis  jam  uuntiabatur  adventus  et  coeleste  sacrificium 
parabatur,  i7i  quo  angeli  nihiistrarejit  (S.  Ambros.  in  Luc.  1.  1,  n.  24). 

^  ShigiUare  nomen  "sancti  angeli  tui"  pro  pltirali  positum  et  significantiam 
habere  pluralem,  ab  expositoribus  censetur  (Clichtov.  Elucid.  eccles.  1.  3,  n.  41). — 
Forte  singulare  posuit  pro  plurali^  angeli  pro  angelorum  (Robert.  Paulul.  De  offic. 
eccles.  1.  2,   c.  34). 


664  li'  Liturgical  and  Ascetical  Part. 

We,  therefore,  pray  that  our  sacrificial  gifts  may,  through  the 
assistance  of  the  angels,^  ascend  on  high,  in  the  presence  of  the 
Divine  Majesty,  and  there  receive  a  gracious  acceptance.  Still  this 
does  not  exhaust  the  profound  meaning  of  this  mystical  prayer.  It 
supplicates  in  addition  that  our  oblation  may  be  carried  by  the  hands 
of  angels  from  the  earthly  up  to  the  ^'heavenly  altar  of  God'\  This 
expression  completes  the  petition  for  carrying  up  our  gifts  and 
prayers  in  the  presence  of  God.  —  Since  there  can  be  no  question  of 
a  real  altar  in  heaven,  the  question  arises,  what  is  to  be  here  under- 
stood of  this  celestial  altar.  A  heavenly  altar  is  mentioned  in  the 
Old  Testament  (Is.  6,  6)  and  in  the  New  Testament  (Apoc.  8,  5-6), 
as  well  as  by  the  Fathers.  Thus  writes  St.  Irenaeus,  that  *'in  heaven 
there  is  an  altar,  to  which  our  gifts  and  prayers  are  raised"  (Adv. 
haeres.  IV,  c.  18,  n.  6).  The  symbolism  of  the  heavenly  altar  is 
not  always  the  same.  By  an  altar  is  properly  understood  the  place 
destined  for  and  consecrated  to  the  offering  of  sacrifice  —  the  holy 
place  of  sacrifice.  Is  there  in  heaven  a  place  of  sacrifice  ?  Who 
offers  there  ?  A  sacrifice  in  its  real  signification,  as  we  have  it  here 
on  earth,  does  not  exist  in  heaven.  But  Christ  appears  there  as 
Highpriest  and   Mediator  before  the   face  of  God,  and  interceding 

1    There  is  no  reason  in  this  instance  for  departing  from  the  ordinary  signifi- 
cation of  the  word,  and  finding  in  sanctus  Angelus  anything  more  than  a  created 
angelic  spirit,  —  According  to  the  ancient  language  of  the  Church,  the  name 
Angelus  (=  nuntius,  missus,  legatus)  often,  indeed,  serves  to  designate  the  second 
and  third  Persons  of  the  Godhead ;  but  the  contents  of  the  prayer  do  not  require 
such  a  signification,  even  though  it  might  be  admissible  in  a  certain  sense.    In  this 
case  there  is  question  not  of  a  consecrated,  but  only  of  a  mediatorial  action,  and 
only  the  latter  might,  therefore,  be  ascribed  to  the  God-Man  or  to  the  Holy  Ghost, 
if  we  thus  understood  Angelus.     Thus  the  expression  per  manus  sancti  Angeli  is 
conceived  as  strengthening  per  Christum  Dominum,  which  gives  a  good  meaning; 
in  the  latter  instance  the  mediatorial  action  of  the  angels  rests  on  Christ.     The 
liturgy  of  the  Apostolic  Constitution  likewise  (1.  8,  c.  13)  has:  "Again  and  again 
let  us  beg  of  God,  through  His  Christ  and  by  His  Sacrifice,  offered  to  God  our  Lord, 
that  the  good  God  may  accept  the  same  as  an  agreeable  odor  on  His  heavenly  altar, 
through  the  mediation  of  His  Christ." — This  prayer  has  also  some  connection 
with  the  oriental  Epiklesis  (Invocation),  in  as  far  at  least  as  the  latter  in  part  pro- 
poses the  imploring  of  the  sacramental  gifts  of  salvation ;  now  if  we  would  refer 
the  word  Angelus  to  the  Holy  Ghost,  we  would  then  regard  Him  in  this  place  as 
mediator  of  the  accomplished  sacrifice,  so  as  to  make  it  most  meritorious  to  us.  — 
But  some  have  gone  still  further  and  have  understood  by  the  action  here  solicited 
of  the  Angelus  (Holy  Ghost)  a  consecrating  activity  (perferri  in  sublime  altare  = 
transimitari  in  corpus  et  sajiguinem  ChrisH),  so  that  this  prayer  would  be  a  real 
Epiklesis,  that  is,  a  petition  that  "God  would  transform  the  bread  into  the  sacred 
Body,  and  that  which  is  contained  in  the  chalice  into  the  precious  Blood  of  His 
Christ,  changing  both  through  His  Holy  vSpirit."     But  as  this  interpretation  does 
violence  to  the  text,  and  brings  into  the   Roman  Canon  of  the  Mass  an  almost 
insoluble  difficulty  (that  is,  the  Epiklesis)   of  the  Greek  and  Oriental  Liturgies 
without  sufficient  reason,  and  contradicts  the  convictions  of  the  assenil>led  Church 
at  the  Council  of  Florence  (1439),  as  well  as  the  traditional  views  of  liturgists  and 
dogmaticians  of  all  ages,  —  we  must  reject  it  as  untenable.     Cfr.  Franz,  Die  Eu- 
charistische  Wandlung  11,  98  etc.  ^ 


61.    The  First  Prayer  of  the  Canon  after  the  Consecration,  665 

presents  to  Him  His  wounds  and  His  bloody  death  in  order  to  apply 
to  us  the  fruits  of  redemption.  The  blessed  too  are  priests  of  God 
(Apoc.  5,  lo;  20,  6);  for  they  minister  to  Him  day  and  night,  and 
offer  without  intermission  in  and  through  Christ  the  Sacrifice  of 
praise  and  thanksgiving.  The  altar  in  the  Holy  of  Holies  in  heaven 
is,  therefore,  not  a  material  ]3lace  of  sacrifice,  but  it  symbolizes  the 
heavenly  sacrifice,  that  is,  the  sweet-scented  incense  of  praise, 
homage  and  thanksgiving,  which  the  Church  glorified  in  union  with 
her  glorified  Head,  Jesus  Christ,  offers  always  and  eternally  to  the 
triune  God.  The  biblical  expression  of  ''carrying  the  oblation  of 
our  altar  to  the  heavenly  altar,''  accordingly  designates  the  union  of 
our  earthly  Sacrifice  with  the  heavenly  Sacrifice  of  the  Church  Tri- 
umphant. But  as  the  latter  is  always  in  the  presence  of  the  Divine 
Majesty,  that  is,  is  indescribably  pleasing  and  agreeable  in  the  sio-ht 
of  God,  so  will  our  offering  also,  supported  and  recommended  by  its 
union  with  the  precious  Sacrifice  of  heaven,  be  admitted  into  the 
presence  of  God  and  be  favorably  received  by  Him. 

As  it  is  evident  from  what  has  been  said,  that  the  essence  of 
this  prayer  consists  in  the  petition  that  the  sacrificial  gifts  of  the 
priest  and  people  may  be  graciously  received  by  the  Most  High,^  this 
petition  is  couched  in  wonderfully  beautiful  and  deeply  symbolical 
terms.  For  we  implore  Almighty  God  to  come  to  the  assistance  of 
our  weakness  and  impotence,  not  only  by  looking  graciously  upon 
us  and  our  gifts,  but,  moreover,  by  uniting  our  oblation,  through  the 
ministry  of  the  angels,  with  the  Sacrifice  of  heaven  and,  in  con- 
sequence, permitting  it  to  ascend  as  a  pleasing  odor  in  His  presence. ^ 

1  Jube  haec  i.  e.  corpus  et  sanguinem  Christi,  preces  quoque  ac  vota  nostra, 
perferri  i.  e.  portari,  non  substantialiter,  sed  repraesentative  per  modum  commemo- 
rantis  atque  orantis,  per  manus  sancti  Angeli  tui,  i.  e.  per  obsequium  Angeli,  qui 
divinorum  celebration!  interesse  credendus  est :  imo  secundum  Ambrosium  adest 
coelestis  militia  et  secundum  Bernardum  angelorum  adest  exercitus.  Quam  reve- 
renter  ergo  nos  ibi  habere  oportet !  In  sublime  altare  tuum,  i.  e.  in  ipsum  coelum 
empyreum,  in  quo  tu  specialiter  habitare,  sedere,  regnare  et  exaudire  cognosceris, 
et  dum  sancti  angeli  illuc  perveniunt,  vota  nostra,  preces  et  opera  bona  tibi 
offerunt:  in  conspectu  divinae  majestatis  tuae  i.  e.  coram  facie  tua,  ita  ut  tu  ipse  ea 
aspicias  nee  vultum  tuum  avertas  a  nobis  (Dion.  Carthus.  Expos.  Missae  art.  34). 

2  Sicut  videmus  in  causis  terrenis,  quod  qui  nescit  loqui  coram  praetore, 
conducit  advocatum,  qui  loquatur  et  alleget  pro  ipso  ;  sic  in  spiritualibus  intelle- 
gendum,  quod  cum  nos  nee  perorare,  imo  quasi  nee  balbutire  sciamus  coram  Deo, 
quod  Angelus  tauquam  advocatus  et  allegator  magnus  in  ilia  superna  curia  assumit 
verbum  et  orationem  nostram  proponit.  —  Si  autem  quaeritur,  per  quem  modum 
habeat  esse,  dico,  quod  loqui  nostrutn  et  oratio  nostra  est  desiderium  alicujus  rei 
vel  petitio  formata  secundum  desiderium ;  et  quando  desiderium  nostrum  ex  niera 
et  vera  et  ardenti  dilectione  est,  tunc  fortiter  clamamus  in  auribus  Dei  et  tunc 
optime  peroramus.  Et  quoniam  affectiones  nostrae  sunt  tepidae,  et  affectiones 
Angelorum  ferventissimae  et  magis  elevatae  ad  ipsum  ;  desiderando  pro  nobis 
quod  nos  desideramus,  cum  accedant  ad  Deum  familiarius  et  proximius,  dicuntur 
sibi  offerre,  et  quod  Deus  vidit  nos  primo  petere  et  approbare  per  os  nostrum, 
secundo  magis  approbat  per  os  et  desiderium  Angelorum  (S.  Bonav.  IV,  dist.  45, 
dub.  7). 


666  II.  Liturgical  and  Ascetical  Part. 

Pope  St.  Gregory  the  Great  undoubtedly  alludes  to  the  mysteries 
contained  in  this  petition,  when  he  writes  (Dial.  IV,  58):  ^'What 
believing  soul  can  doubt  that  at  the  hour  of  the  Sacrifice,  upon  the 
word  of  the  priest,  heaven  opens  and  that  choirs  of  angels  assist  at 
this  mystery  of  Jesus  Christ,  that  here  the  highest  is  combined  with 
the  lowest,  the  earthly  united  with  the  heavenly,  the  visible  and 
invisible  become  one?"  But  how  this  union  of  the  Church  Militant 
on  earth  and  of  her  Sacrifice  with  heaven  is  properly  to  be  under- 
stood, the  human  mind  is  unable  to  fathom:  a  holy  obscurity  remains 
and  shall  ever  remain  over  this  prayer  so  rich  in  mysteries.  The 
liturgies  of  the  Middle  Age  give  expression  to  this  sentiment,  when 
they  exclaim  with  the  deacon  Florus,  that  its  words  are  ''so  profound, 
so  wonderful  and  inconceivable,  that  we  ought  rather  to  revere  them 
with  humility  and  a  holy  awe  than  attempt  to  interpret  them.^ 

The  concluding  clause  of  the  prayer  expresses  the  end  and  object 
of  the  petition.  For  the  Church  implores  so  ardently  for  a  gracious 
acceptance  of  her  Sacrifice  by  God,  in  order  that  it  may  produce  the 
greatest  possible  fruit  in  all  those  who  communicate  sacramentally  or 
spiritually.^  The  more  closely  we  enter  into  relation  with  the  Sacri- 
fice, which  is  borne  from  the  earthly  to  the  celestial  altar,  the  more 
abundant  heavenly  graces  and  blessings  flow  to  us  as  the  wholesome 
fruit  of  the  Sacrifice.  If  God  allows  our  Sacrifice  to  ascend  up  in  the 
presence  of  His  Divine  Majesty,  then  it  opens  to  us  His  heavenly 
treasures,  so  that  we  become  rich  in  all  things,  and  shall  be  in  want 
of  no  grace. ^ 

b)  The  rite  is  in  most  exquisite  harmony  with  the  tenor  of  the 
prayer.     According  to  a  very  ancient  rubric  *  the  priest  pronounces 


1  Haec  verba  mysterii  tain  profunda,  tarn  mira  et  stupenda  quis  comprehendere 
sufficiat  ?  Quis  inde  digne  aliquid  loquatur  ?  Magis  veiieranda  sujit  et  pavefida 
quafn  discutienda.  .  .  Sic  cogitauda  sunt,  ut  aliquid  quo  nihil  sit  melius  atque 
sublimius  ilia  cogitatione  conemur  attiugere  (De  actione  Missae  n.  66). 

2  Id  unum  petit  Ecclesia  cum  Daniele  (3,  40),  *^ut  fiat  sacrificiurn  nostrum  in 
conspectu  Dei  et  placeat  iili,^^  h.  e.  ut  ad  Deum  deferatur  oratio,  actio  et  oblatio 
nostra^  atque  in  conspectu  Dei  in  coelo  compleatur,  quod  in  terrestri  altari  per- 
agitur,  et  ex  praestautia  coelestis  victimae  et  ex  acceptatioiie  sacrificii  nost7'i  in  nos 
deinde  omnis  beuedictio  descendat.  Hoc  subsequeutia  verba  coufirmaut.  Vota 
nempe  nostra  ascendere  ad  Deum  cupimus,  "ut  quotquot  ex  hac  altaris  participa- 
tione  sacros.  Filii  tui  corpus  et  sanguinem  sumpserimus,  omni  beuedictione  coelesti 
et  gratia  repleaniur."  In  altari  est  corpus  et  sanguis  Cliristi:  ex  illo  sumeudum 
est  nobis ;  sed  rogandus  diviuus  ejus  Pater,  ut  actio  honiinutn  peccatorunt  tarn 
sanctain  hostiam  offere7itiutn  ab  eo  clevienter  accipiatiir :  tunc  enim  omnis  beue- 
dictio coelestis  et  gratia  e  coelesti  isto  convivio  et  sacrificio  est  nobis  speranda 
CMuratori,  De  rebus  liturgicis  dissertatio  c.  21). 

3  Tunc  a  Deo  (hostia)  quasi  acceptatur,  quando  Deus  nobis  propitiatur  et  coe- 
lestis benedictio  nobis  ab  eo  mittitur  (B.  Odo  Camer.  Expos,  in  Can.  Missae  dist.  3). 

*  Sacerdos  quando  dicit  "Supplices  te  rogamus,"  hmniliato  capite  inclinat  se 
ante  altare  (Ordo  Rom.  II,  n.  10.  Cfr.  Anialarius  1.  3,  c.  25 ;  IVIicrolog.  c.  16). — 
In  many  places  the  hands  were  placed  over  the  breast  in  the  form  of  a  cross  at  the 
same  time.     Sacerdos  diceudo  "Supplices  .  .  ."  stat  iiiclinatus  cancellatis  (=  with 


62.   The  Second  Prayer  of  the  Canon  after  the  Consecration,  667 

the  petition  of  the  principal  clause  with  a  profound  inclination  of  the 
body  {profimde  inclinatiis)^  to  indicate  the  humility  and  fervor  with 
which  he  implores  of  Almighty  God  such  high  and  great  things.^  — 
Before  the  words:  "by  partaking  at  this  altar"  (ex  hac  altaris  par- 
ticipatione)  ^  the  priest,  full  of  burning  love  and  profound  reverence, 
kisses  the  altar,  so  as  to  unite  himself  with  the  Sacrificial  Lamb, 
whom  he  sends  up  to  heaven.  —  He  then  stands  erect  and,  at  the 
words  "Body  and  Blood",  he  makes  the  sign  of  the  Cross  over  the 
oblation  in  token  that  through  them,  from  the  Cross,  the  plenitude 
of  all  heavenly  blessing  and  grace  flows  to  us.  By  the  act  of  sign- 
ing himself  with  the  Cross  at  the  end,  he  would  apply  the  abundant, 
overflowiug  benediction  of  the  altar  to  himself  and  to  the  congrega- 
tion. —  That  the  Sacrifice  ascends  from  earth  to  heaven,  and  the 
blessing  of  Heaven  descends  upon  us,  we  are  indebted  to  the  one 
only  fountain  of  all  grace,  to  our  one  and  perfect  INIediator  between 
Heaven  and  earth;  hence  the  petition  concludes  with  the  words: 
"Through  the  same  Christ  our  Lord.     Amen." 

62.    The  Second  Prayer  of  the  Canon  after  the  Consecration. 

I.  Inasmuch  as  our  Sacrifice  is  carried  by  the  hands  of  angels 
from  the  earthly  to  the  heavenly  altar  and  united  with  the  homages 
of  the  blessed,  and  thus  presented  before  the  throne  of  God,  it 
becomes  in  a  most  sublime  sense  a  fountain  of  living  waters,  that 
descend  in  a  strong  stream  (Cant.  4,  15)  upon  the  earth  and  into  the 
flaming  abyss  of  purgatory,  to  refresh  and  revive  the  suffering  chil- 
dren of  the  Church.  Hence  the  Church  feels  urged  to  beg  for  the 
application  of  the  spiritual  and  heavenly  waters  of  salvation.  This 
she  does,  in  the  first  place,  in  the  concluding  petition  of  the  previous 
prayer  in  behalf  of  all  who  by  Communion  partake  of  the  Sacrifice; 
but  in  her  flight  to  heaven,  she  is  still  mindful  of  her  children, 
whether  they  be  suffering  in  the  abode  of  purification  or  are  still 
pilgrims  on  earth.  She  prays,  therefore,  not  only  for  the  Communi- 
cants, but  moreover  intercedes  {Memento  etiam)  for  the  departed, 
to  obtain  admittance  for  them  into  heaven,  and  she  endeavors  also 
to  implore  for  all  those  present  (nobis  qitoque)  participation  in  the 
glory  of  the  saints. 

crossformed  x  held)  inanibics  ante  pectus  (Durand.  1.  4,  c.  44,  n.  4).  —  Cum  dicit 
"Supplices  .  .  .",  mauibus  cancellatis  ante  pectus,  ita  quod  dextrum  brachium  sit 
supra  sinistrum,  inclinet  ante  altare  (Ordo  Rom.  XIV,  c.  53).  The  Carmelites, 
Carthusians  and  Dominicans  still  observe  this  rite.  —  Some  Missals  of  the  Middle 
Age  have  in  this  place  a  special  rubric  ;  for  example,  Hie  orat  apud  se  quod  volue- 
rit,  deinde  dicit:  Jicbe  haec.  —  Hie  orat  apud  se  inclinatus  quae  velit.  Jube.  (Ger- 
bert.  Vetus  Liturg.  alemann.  I,  363.  —  Cfr.  Tewtsch  Rational  Kap.  15.) 

1  Supplicamus  tibi,  curvamur  ante  te,  obnixius  deprecamur,  ostende  omni- 
potentiam,  extende  manum  validam,  ut  quae  propitio  ac  sereno  vultu  respicis, 
etiam  ad  invisibilia  et  sublimia  tua  perferantur  et  conspectui  majestatis  admittas. 
Hie  necessitas  incurvationis,  hie  opus  supplicationis,  hie  incumbit  consummatio 
totius  nostri  laboris,  ut  haec  hostia  perferatur  in  sublime  altare  tuum  (B.  Odo 
Camerac.  Kxp'os.  in  Canon.  Missae  dist.  3). 


668 


//.  Liturgical  and  Ascetical  Part. 


Memento  etiam,  Domine,  fa- 
mulorum  famularumque  tuarum 
N.  et  N.,  qui  nos  praecesserunt 
cum  signo  fidei,  et  dormiunt  in 
somno  pads.  —  Ipsis,  Domine, 
et  omnibus  in  Cliristo  quiescen- 
tibus,  locum  refrigerii,  lucis  et 
pacis,  ut  indulgeas,  deprecamur. 
Per  eundem  Christum  Dominum 
nostrum.     Amen. 


Remember  also,  O  Lord,  Thy 
servants  and  handmaids,  N.  and 
N. ,  who  have  gone  before  us  with 
the  sign  of  faith,  and  sleep  the 
sleep  of  peace,  —  To  these,  O 
Lord,  and  to  all  who  rest  in 
Christ,  grant,  we  beseech  Thee, 
a  place  of  refreshment,  of  light, 
and  of  peace.  Through  Christ 
our  Lord.     Amen. 


The  practice  of  the  Church  of  offering  the  Holy  Sacrifice  for  the 
departed  and  of  praying  for  them  during  its  celebration,  dates  from 
Apostolic  times  and  is  an  Apostolic  ordinance,^  as  the  ancient  litur- 
gies and  the  writings  of  the  Fathers  clearly  prove.  The  present 
Commemoration  of  the  Dead  said  in  silence  had  its  origin  probably 
in  the  twelfth  century,  when  the  custom  was  discontinued  in  this 
place  of  reading  out  publicly  the  names  of  the  departed,  of  whom 
special  remembrance  was  to  be  made.^  The  liturgical  Commemora- 
tion for  the  departed  is  in  many  respects  different  from  that  of  the 
living.  This  distinction  is  evident  even  from  the  position  of  the 
Memento  of  the  living:  the  one  is  placed  before  and  the  other  after 
the  Consecration^;  and  this  is  quite  proper.^  As  members  of  the 
Church  Militant  on  earth,  the  living  may  and  ought  to  unite  with 
the  priest  in  offering  the-  Sacrifice,  and  in  the  Sacrifice  offer  them- 
selves therewith.  This  is  most  fittingly  done  before  the  accomplish- 
ment of  the  real  sacrificial  action,  that  is,  before  the  Consecration; 

1  In  Machabaeorum  libris  legimus,  oblatum  pro  mortuis  sacrificium ;  sed  etsi 
nusquam  in  Scripturis  veteribus  omnino  legeretur,  non  parva  est  universae 
Ecclesiae,  quae  in  hac  consuetudine  claret,  auctoritas,  ubi  in  precibus  sacerdotis, 
quae  Domino  Deo  ad  ejus  altare  funduntur,  locum  suum  habet  etiam  comniendatio 
mortuorum  (S.  Aug.  De  cura  pro  mort.  gerenda  c.  1,  n.  3). 

2  This  prayer  (as  also  the  commemoratio  pro  vivis)  was  in  former  times  often 
inscribed:  Oratio-super  diptycha,  or  Oratio  post  nomina.  —  Post  ilia  verba,  quibus 
dicitur  in  somno  pacis,  usus  fuit  antiquorum,  sicut  etiam  usque  hodie  romana  agit 
Ecclesia,  ut  statim  recitarentur  ex  diptychis,  i.  e.  tabulis  nomina  defunctorum 
atque  ita  post  lectionem  nominum  subjungerentur  verba  sequentia:  IpsiSy  videlicet 
quorum  nomina  memorantur,  et  ceteris  omnibus  in  Christo  quiescentibns  indulgeas 
locum  refrigerii,  ubi  non  sentitur  ardor  poenarum  fPseudo-Alcuin.  c.  40). 

3  Hie  pro  defunctis  in  Christo  quiescentibns  orat  Ecclesia,  ut  iis  haec  prosint 
sacramenta,  ubi  notare  poteris  nomifia  quae  volueris.  Et  quidem  congrue  haec 
interseritur  memoria  transeuntiuni,  "qui  in  Domino  moriuntur."  Finita  est  enim 
memoria  mortis  Domini  et  sequitur  mors  nostra;  Christus  praecessit  et  nos  ejus 
vestigia  sequimur  (Sicard.  1.  3,  c.  6). 

4  Both  Mementoes  underwent  manifold  additions,  inasmuch  as  express  mention 
was  made  of  various  states  and  classes  of  persons.  Also  their  position  was  long 
subject  to  change;  for  it  often  happened  that  the  Memento  of  the  Dead  was  joined 
to  the  Memento  vivorum  before  the  Consecration. 


62,   The  Second  Prayer  of  the  Canon  after  the  Consecration.  669 

with  regard  to  tliis  circumstance,  which  is  mentioned  in  the  Memento 
of  the  living  (qui  tihi  offenmt)^  it  is  most  appropriately  placed  be- 
fore the  Consecration.  The  departed,  on  the  contrary,  are  no  longer 
in  a  state  to  unite  in  offering,  but  merely  partake  of  the  fruits  of  the 
Sacrifice  which  we  apply  to  them;  hence  it  is  most  proper  to  be 
mindful  of  them  when  the  Sacrificial  Victim  is  resting  on  the  altar. 
The  Church  neither  offers  nor  prays  for  the  reprobates  in  hell,  nor 
for  the  blessed  in  heaven,  but  only  for  the  suffering  souls  who,  amid 
the  pains  of  purgatory,  await  their  final  and  complete  redemption. 
Corresponding  to  this  intention,  the  formula^  of  the  Church  in  the 
Memento  for  the  Dead  is  so  constituted  that  it  suits  only  the  inmates 
of  the  place  of  purification. 

2.  ."Remember  also,  O  Lord,  Thy  servants  and  handmaids, 
N.  and  N.,  who  have  gone  before  us  with  the  sign  of  faith,  and  sleep 
the  sleep  of  peace."  Here^  the  priest  should  expressly  and  .by  name 
commemorate  some  of  the  departed,  that  is,  he  should  recall  or  even 
mention  them,  in  order  to  recommend  them  in  a  special  manner  to 
the  favor  and  mercy  of  God.  Whilst  so  doing,  he  must  keep  his 
eyes  constantly  directed  to  the  ]\lost  Holy  Sacrament  (intentis  ocidis 
ad  Sacramentiim  super  altare  —  Ruhr.),  while  at  the  Commemora- 
tion of  the  Living  only  a  slight  inclination  of  the  head  (demisso 
aUqnantidum  capite —  Ruhr.)  is  prescribed,  and  not  that  the  eyes  be 
fixed  on  the  holy  Host.^  The  selection  of  the  names  is  left  to  the 
priest,  who  can  and  should  in  this  place  comply  with  obligations  of 
gratitude  and  love  toward  those  of  the  dead,  who  during  life  in  any 
manner  were  related  to  or  connected  with  him.  But  since  the 
Memento  is  made  in  the  name  of  the  Church,  that  is,  since  it  is  a 
public  intercession,  the  celebrant  must  adhere  to  the  ordinance  ex- 
pressed in  the  text  itself.  For  the  Church  prays  here  in  a  special 
manner  for  those  'Svho  have  gone  before  us  with  the  sign  of  faith, 
and  sleep  the  sleep  of  peace,"  that  is,  who  as  true  believers  and  as 
living  members  of  the  Church  have  departed  this  earthly  life  in  the 
Communion  of  the   Church.''     Accordingly,   all   are  here  excluded 

1  A  monumental  commentary  on  these  prayers  and,  at  the  same  time,  a  proof 
of  their  great  antiquity  is  established  by  the  ancient  Christian  epitaphs,  the  various 
forms  of  which  (acclamations,  salutations,  wishes,  petitions)  contain  principally 
the  words  refrigerium  —  lux  —  pax,  by  which  the  bliss  of  heaven,  under  different 
aspects,  is  expressed.  In  the  "lapidary  prayers"  of  these  tumular  inscriptions  the 
survivors  wish  to  their  departed,  v.  g.,  refreshment,  light,  peace,  admission  into 
paradise  and  the  communion  of  saints,  life  in  God,  in  Christ,  and  in  the  Holy 
Ghost.  Entirely  similar  expressions  are  met  with  in  the  prayers  of  the  Sacram. 
Gelasian.,  for  example,  locus  lucidus,  locus  refrigerii  et  quietis  —  refrigerii  sedes, 
quietis  beatitudo,  luminis  claritas  —  lucis  et  pacis  regio. 

2  That  is,  not  at  the  letters  N.  and  N.,  but  after  the  words  in  somno  pacis. 
During  the  first  thousand  years  they  wrote  instead  of  N.  the  letters  ill.  diagonally. 

^  In  Memento  pro  vivis  tenentur  oculi  demissi  vel  clausi  ad  vitandam  mentis 
distractionem ;  hie  vero  intenti  ad  Sacramentum  teueri  debent,  quia  ex  Christi 
praesentia  major  devotio  excitatur  (Quarti  p.  2,  tit.  9,  n.  2). 

*  St.  Cyril  of  Jerusalem  writes  (5.  Mystical  Catechism,  chap.  9):  "During  the 
Holy  Sacrifice  we  make  intercession  for  all  collectively  who  among  us  {ev  rjfuv,  that 


670  //.   Liturgical  and  Ascetical  Part. 

from  the  commemoration  by  name,  inasmuch  as  it  is  a  liturgical 
prayer  of  the  Church,  who  have  died  outside  the  pale  of  the  Church, 
as  was  formerly  the  case,  when  names  were  read  out  from  the  dip- 
tychs.  The  same  rule  applies  to  the  liturgical  Memento  as  to  the 
offering  of  the  Holy  Sacrifice  of  the  Mass,  which  is  forbidden  for 
deceased  Non-Catholics.^  —  To  move  the  Lord  to  pity  and  to  indul- 
gence, the  Church  calls  her  suffering  children  in  purgatory  the  ser- 
vants and  handmaids  of  God,  and  lays  stress  thereon  that  they  have 
departed  from  this  world  with  the  sign  of  faith.  By  the  sign  of  faith 
{signnm  fide'i)  is  here  to  be  understood,  in  the  first  place,  the  indel- 
ible character  imprinted  on  the  soul  in  the  Sacrament  of  Baptism, 
and  whereby  the  faithful  are  distinguished  from  unbelievers.^  Bap- 
tism is,  indeed,  called  the  Sacrament  of  Faith;  by  it  men  become 
united  to  Christ  and  incorporated  with  the  Church.  Furthermore, 
by  the  sio^n  of  faith  the  profession  of  faith  is  also  to  be  understood, 
that  is,  the  profession  by  word  and  deed,  by  a  Christian  life,  by 
devotion  to  the  Church,  by  the  reception  of  the  holy  Sacraments. 
Faith  received  in  holy  baptism  must  necessarily  be  a  living  faith 
and  be  persevered  in  unto  death,  if  it  is  to  lead  unto  salvation.^  — 
All  who  have  passed  into  eternity  with  such  a  faith  and  its  profession. 


is,  in  the  bosom  of  the  Church,  as  members  of  the  Church)  are  departed.'*     This 
has  been  at  all  times  the  practice  of  the  Church. 

1  The  distinction  between  the  ecclesiastical  Memento  for  the  Living  and  the 
Memento  for  the  Dead  must  be  carefully  observed.  From  the  former  are  excluded 
merely  the  Excommuuicati  vitandi,  because  for  them  not  even  a  direct  application 
may  be  made ;  from  the  second,  on  the  contrary,  in  general  all  that  have  died  sep- 
arated from  the  Church  (unbelievers,  heretics,  schismatics,  excommunicated 
persons):  for  these  —  in  case  they  are  suffering  in  purgatory  —  the  Church  prayS 
not  by  name,  but  only  in  general,  as  is  the  case  in  the  Memento  {omnibus  in  Christo 
quiescentibus).  As  a  private  individual  and  in  his  private  intention,  the  priest  may 
in  both  Mementoes  make  intercession  for  all  without  distinction.  Facile  stat, 
ipsum  sacerdotem  talem  ceremoniam  (sc.  Memento)  ut  personavi  publicani  per- 
ficere  et  (futurum)  sacrificium  ex  persona  Ecclesiae  Deo  offerre  —  et  tamen  simul 
ut  privatum  illud  ipsum  offerre  Deumque  per  ipsum  pro  aliquo  deprecari  (Coninck, 
De  sacr.  et  censur.  disp.  14,  dub.  6). 

2  Orat  pia  Mater  Ecclesia  non  solum  pro  vivis,  sed  etiam  pro  defunctis  et  eos 
sacrae  oblationis  intercessione  commendat  certissime  credens,  quod  sanguis  ille 
pretiosus,  qui  pro  multis  effusus  est  in  remissionem  peccatorum,  non  solum  ad 
salutem  viventium,  verum  etiam  ad  absolutionem  valeat  defunctorum,  qui  cum 
sig7W  fidei  praecedunt.  .  .  Signum  fidei  pro  charactere  christianitatis  accipitur, 
quo  lideles  ab  infidelibus  discernuntur  (Innoc.  III.  1.  5,  c.  5). 

3  In  like  manner  the  Church  prays  at  the  blessing  of  a  cemetery,  that  the 
Shepherd  of  eternal  glory  may  not  cease  "to  impart  to  the  bodies  that  repose  in 
this  place,  continual  inviolability,  that  all  the  baptized  who  to  the  end  of  their  life 
persevere  in  the  Catholic  faith  (quicunque  Baptismi  sacramentum  perceperint  et 
in  fide  catholica  usque  ad  vitae  terminum  perseverantes  fuerint),  and  after  the  com- 
pletion of  the  earthly  pilgrimage  commit  their  bodies  to  rest  in  this  cemetery,  at 
the  sound  of  the  Angel's  trumpet,  united  in  body  and  soul,  may  be  admitted  to  the 
eternal  rewards  of  the  joys  of  heaven."  (Cfr.  Pontif.  Roman.  De  coemeterii 
beiiedictione.) 


62.    The  Second  Prayer  of  the  Canon  after  the  Consecration.  671 

*'sleep  the  sleep  of  peace"  {clormiimt  in  somno  pacis)^  that  is,  they 
died  in  peace  with  the  Church,  united  interiorly  and  exteriorly  to 
the  Church,  in  communion  with  the  Church. ^  Death  in  the  grace 
and  love  of  God,  in  living  communion  with  Christ  and  the  Church, 
may  in  addition  be  designated  as  a  peaceful  slumber,  inasmuch  as 
the  weary  pilgrim  of  earth  reposes  in  the  grave  far  removed  from  all 
the  combats,  sufferings,  labors  of  life,  and  awaits  a  blissful  awaken- 
ing, a  glorious  resurrection  of  the  body.^ 

The  intercession  for  the  dead  is  continued  and  developed.  Not 
merely  upon  ^'these"  (ipsis)^  that  is,  those  just  mentioned,  but  upon 
* 'all  who  rest  in  Christ"  (omnibus  in  Cliristo  qidescentlhus)  ^^  the 
blessing  of  the  all-atoning  redeeming  Blood  from  the  altar  is  to 
flow.^  The  Church  forgets  none  of  her  children;  she  is  full  of  ma- 
ternal care  and  solicitude  for  all,  —  in  particular  she  ceases  not  to 
pray  for  her  poor  sorrowing  children  in  purgator}',  until  they  have 
reached  their  heavenly  Father's  house.  As  in  this  INIemento,  so 
likewise  in  other  liturgical  formulas  of  prayer,  the  special  intercession 


1  In  pace  —  vixit  in  pace  —  vitam  duxit  in  pace  —  in  pace  morienti  —  decessit 
in  pace  fidei  catholicae  —  credidit  fide,  dormit  in  pace  —  requiescit  in  pace  —  re- 
quiescit  in  somno  pacis  —  these  and  similar  formulas  on  ancient  Christian  graves 
prove  that  the  departed  lived  in  the  orthodox  faith  and  in  the  communion  of  the 
Church,  or  at  least  departed  therein.  This  applies  especially  to  places  in  which 
a  heresy  or  schism  prevailed. 

2  In  Holy  Writ,  the  Fathers  and  the  liturgy  death  (of  the  just)  is  often  called 
dormitio,  somnus,  and  the  dead  are  called  dormientes.  That  death  is  but  a  passing 
sleep,  is  also  signified  by  the  name  coemeteriuni  {KOLfxrjTripi.ov,  dormitorium,  place  of 
slumber),  by  which  the  Church  from  the  most  ancient  times  designates  the  (blessed) 
burial-place.  Cyniiteriu77t  recubitorium  vel  dormitorium  est  mortuorum,  qui  et 
idee  ab  Ecclesia  dor^nientes  dicuntur,  quia  resurrecturi  non  dubitantur  (Walafr. 
Strabo,  De  rebus  ecclesiast.  c.  6).  —  Prudentius  calls  (Cathemer.  X,  56)  the  body  of 
a  Christian  resting  in  the  vault  a  res  non  mortua,  sed  data  som?io,  as  the  Lord 
Himself  said  of  the  departed  daughter  of  Jairus :  Non  est  mortua  puella,  sed 
dormit  (Matth.  9,  24). 

3  With  reference  to  the  Apoc.  14,  13 :  Amodo  jam  dicit  Spiritus,  ut  reqtiiescant 
a  laboribus  suis,  as  it  says  of  them,  qui  in  Domino  moriuntur,  the  departed  are 
often  called  quiescentes  (in  Christo),  but  in  the  Mozarabic  Missal  they  are  called 
pausautes  according  to  the  Greek  appellation.  We  likewise  meet  the  vrords :  re- 
quietoria,  requietionis  loca,  sedes  requietionis,  as  designations  of  the  Christian 
cemetery.  In  the  benedictio  coemeterii  the  Church  prays,  that  the  consecrated 
place  ma}^  be  dulcis  requies  et  pausatio  mortuorum.  By  the  words  aeternae  pausa- 
tionis  solatium  in  the  Mozarabic  Liturgy  eternal  rest  is  implored  for  the  departed 
Con  the  feast  of  St.  Eulalia  of  Emerita,  Dec.  10).  —  In  Purgatorio  etiam  est  requies 
propter  certitudiuem  de  salute,  suffragia  vivorum  et  consolationem  Angelorum. 
Mors  justo  est  requies,  somnus,  cessatio  a  labore  et  dolore,  recreatio  (Cornel,  a 
Lap.  in  Sap.  4,  7). 

^  Non  sunt  praetermittendae  supplicationes  pro  spiritibus  mortuorum,  quas 
faciendas  pro  omnibus  in  Christiana  et  catholica  societate  defjinctis  .  .  .  sub  gene- 
ral! commemoratione  suscepit  Ecclesia,  ut  quibus  ad  ista  desunt  parentes  aut  filii 
aut  quicunque  cognati  vel  amici,  ab  una  eis  exhibeatur  niatre  cojnmun'i  (S.  Aug. 
De  cura  pro  mortuis  gerenda  c,  4). 


672  //.   Liturgical  and  Ascetical  Part. 

for  individual  departed  souls  is  principally  united  with  supplication 
for  all  the  faithful  departed.^  "In  Christ  rest"  those  who  "have 
died  in  the  Lord"  (Apoc.  14,  13),  that  is,  in  the  grace  of  God,  in 
the  connnunion  of  life  and  love  with  Christ.  They  rest  from  tlieir 
labors;  "for  the  life  of  man  upon  earth  is  a  warfare  and  his  days  are 
like  the  days  of  a  hireling;  as  a  servant  he  longeth  for  the  shade, 
and  as  a  hireling  looketh  for  the  end  of  his  work"  (Job.  7,  1-2). 

But  how  can  the  Church,  for  those  who  "sleep  in  peace  and  rest 
in  Christ,"  still  implore  "a  place  of  refreshment,  of  light  and 
of  peace?"  ^  The  suffering  souls  enjoy,  indeed,  peace  and 
rest,  inasmuch  as  they  are  removed  from  the  discord  and  turmoil  of 
this  sinful  and  deceitful  world;  but  as  long  as  they  must  remain  at 
a  distance  from  the  vision  of  God  in  a  place  of  silent  suffering,  their 
peace  and  rest  are  still  imperfect;  therefore,  we  implore  for  them  full 
and  eternal  peace,  full  and  eternal  rest  —  in  heaven.  When  the  just 
soul  has  reached  purgatory,  she  sees  before  her  but  two  objects  — 
the  excess  of  her  suffering  and  the  excess  of  her  joy.  The  greatest 
bitterness  is  there  mingled  with  the  most  serene  peace.  These  souls 
are  full  of  pure  and  strong  love  of  God,  full  of  patient  contentment, 
full  of  touching  resignation  to  God's  holy  decrees.  —  Hence  they 
praise  purgatory  as  an  invention  of  His  mercy ;  but,  at  the  same 
time,  they  are  consumed  with  the  flames  of  longing  for  God,  with 
the  fire  of  pains,  and  with  the  pains  of  fire.  Full  of  quiet  sorrow 
they  linger  in  the  place  of  their  banishment,  weeping  tears  at  the 
thought  of  the  Heavenly  Jerusalem  and  because  their  exile  in  a  for- 
eign country  is  prolonged.  In  a  manner  inexplicable  to  us,  they  are 
at  one  and  the  same  time  filled  with  a  holy  suffering  and  a  holy  joy. 
Suffering  is  not  unhappiness.^  In  contrast  with  the  painful  exile  of 
purgatory,  heaven  is  indeed  a  blissful  place  of  refreshment,  of  light 
and  of  peace. 

A  place  of  refreshment  (locus  refrigerii)}     Purgatory  is  lik'e 

1  Cfr.,  for  example,  the  Requiem  Mass,  in  which  the  Introitus,  Tractus,  Offer- 
torium  and  Communio  refer  to  all  the  departed,  though  even  the  celebration  is 
offered  for  one  individual  soul. 

2  Apte  instituta  est  haec  oratio,  ut  iis  solis  conveniret,  qui  in  Purgatorio 
degunt :  hi  enim  et  pacem  ac  quietem  eo  sensu  habent,  quod  jam  certi  sint  de 
futuro  aeternae  beatitudinis  praemio,  et  liberi  a  tentationum  ac  concupiscentiae 
hello;  est  tamen,  unde  iis  ulterius  et  refrigerium  ac  pacem  deprecemur,  quia  et 
flammis  torquentur  et  quamdiu  a  divino,  quern  toti  inhiant,  conspectu  arcentur, 
omnimoda  pace  frui  non  possunt  (Tournely,  De  Eucharist,  p.  2,  c.  10,  art.  3). 

3  There  is  simultaneously  in  the  souls  in  purgatory  both  an  ineffable  joy  and 
an  ineffable  suffering,  without  the  one  preventing  the  other  (S.  Catherine  de 
Cienes,  Le  Purgatoire,  chap.  12,  cd.  P.  M.  Bouix  S.  J.,  Paris  1882).  Cfr.  Briefe  uber 
das  Fegfeuer.     Regensburg  1883.  —  Bautz,  Das  Fegfeuer.     Mainz  1883. 

^  Refrigerium  here  denotes  a  twofold  refreshment.  In  the  first  place  it  sig- 
nifies (from  refrigerare  =^  to  make  something  cold,  to  cool  it)  the  ceasing  of  poena 
sensus;  that  is,  the  extinguishing  of  the  heat  of  purgatory.  This  is  shown  also  by 
the  following  petitions  from  the  Mozarabic  Missal :  animani  pietate  tua  refrigerii 
rore  perfundas  —  animam  coeleslis   roris  perfusio?ie  refrigera.      Let  us  think  of 


62.   The  Second  Prayer  of  the  Canon  after  the  Consecration.  673 

unto  a  barren  and  arid  desert.  Unspeakably  great  is  the  intensity 
and  violence  of  the  sufferings  in  which  the  poor  souls  languish.  The 
world  and  its  joys,  the  earth  and  its  possessions  no  longer  fascinate 
and  enchain  them.  They  have  but  one  desire,  that  of  beholding 
God.  Not  yet  to  possess,  not  to  be  able  to  enjoy  the  Supreme  Good, 
the  fountain  source  of  all  beauty  and  sweetness,  —  is  their  most 
severe  pain.  —  Moreover,  they  are  obliged  to  undergo  torments  in 
the  flames  of  fire,  created  expressly  by  the  justice  of  God  for  their 
purification,  and  as  a  chastisement  for  all  infidelities  in  the  service 
of  God,  for  the  abuse  of  grace.  Hence  they  sigh  for  mitigation, 
refreshment  and  coolness  {refrigerium)  in  the  torturing  regions  of 
that  consuming  fire.  As  the  fresh  dew  of  heaven  invigorates  the 
drooping  flowers,  and  as  a  mild  rain  refreshes  the  parched  earth,  thus 
does  the  Blood  of  the  New  Covenant  rush  in  torrents  into  the  water- 
less sea  (Zacli.  9,  11),  to  soothe,  console  and  quicken  these  souls 
suffering  so  intensely.  In  fact,  by  the  power  of  the  Eucharistic 
Sacrifice  they  are  led  to  the  place  of  eternal  refreshment,  that  is,  to 
the  holy  mountain,  where  they  shall  no  longer  hunger  and  thirst, 
where  ^'neither  the  sun  shall  fall  on  them  nor  any  heat,"  but  where 
the  Lamb  shall  rule  and  lead  them  to  the  fountains  of  the  waters  of 
life,  and  where  God  shall  wipe  away  all  tears  from  their  eyes  (Apoc. 
7,  15 — 17).  There  also  they  shall  eat  of  the  tree  of  life;  there  the 
hidden  manna  shall  regale  them;  there  they  shall  be  seated  at  the 
table  of  the  feast  and  heavenly  nuptials;  there  they  shall  be  inebriated 
with  the  plenty  of  God's  house  and  be  satiated  with  the  torrent  of 
divine  pleasure  (Ps.  35,  9).^ 

A  place   of    light    (locus    lucisY    is,    therefore,    heaven.     The 

sprinkling  the  corpses  and  graves  with  holy  water.  —  Refrigerium  also  frequently 
denotes  refreshment  by  food  and  drink,  with  a  meal  (inopes  refrigerio  isto  juva- 
mus,  writes  Tertullian  of  the  Agapae  —  Apolog.  c.  39).  Therefore,  we  may  here 
understand  the  remission  of  poena  dainniy  that  is,  the  cessation  of  the  temporal 
exclusion  from  the  visio  beatifica  by  the  granting  of  beatitude.  Heavenly  bliss  is 
often  represented  under  the  figure  of  a  nuptial  celebration  and  a  joyful  banquet. 
Cfr.  the  concluding  formulas  of  the  liturgical  blessing  at  meals :  Mensae  coelestis 
particepes  faciat  nos  rex  aeternae  gloriae  — Ad  coenatn  vitae  aeternae  perducat  nos 
rex  aeternae  gloriae.  Many  epitaphs  also  contain  the  word,  for  example,  in  refri- 
gerio anima  tua  —  cujus  spiritum  in  refrigerium  suscipiat  Domiuus  —  Antonia 
anima  dulcis  tibi  Deus  refrigeret  —  Victoria  refrigereris  spiritus  tuus  in  bono. 

1  Refrigerium  (dmi/'v^is,  dvaxj/v^i^,  dvecrts)  =  refreshment,  often  occurs  in  the 
ancient  Christian  Latin  and  designates  that  which  is,  contains  and  affords  refresh- 
ment, recreation,  regalement,  alleviation,  relief,  solace,  rest,  comfort,  joy,  felicity, 
—  hence  mainly  the  state  of  the  blessed  after  death.  Supplicia  jam  illic  et  refri- 
geria  —  regionem  ....  interim  refrigerium  praebituram  animabus  justorum  — 
obtinebunt  refrigerii  locufn  —  ad  refrigerium  justi  vocantur,  ad  supplicium 
rapiuntur  injusti  —  Lazarus  videtur  in  sinu  Abrahae  lococ^o.  refrigerii.  (Cfr. 
Ronsch,  Itala  und  Vulgata  S.  421.) 

2  Cfr.,  for  example,  the  epitaphs:  Deus  te  deprecor  ut  paradisum  lucis  possit 
videre  —  Aeterna  tibi  lux  —  cujus  spiritus  in  luce  Domini  susceptus  est  —  in 
Christum  credens  premia  lucis  abet. 

42 


674  //.    Litiirylcal  and  Ascetical  Part. 

heavenly  city  has  need  neither  of  the  sun  nor  of  the  moon  ;  for  the 
glor>^  of  God  hath  enlightened  it,  and  the  lyanib  is  the  lamp  thereof. 
The  gates  thereof  shall  not  be  shut  by  day;  for  there  shall  be  no 
night  there  (Apoc.  21,  23).  On  the  contrary,  in  the  region  of  pur- 
gatory obscurity  and  darkness  prevail;  hence  the  expiating  souls  long 
so  ardently  for  the  celestial  kingdom  of  eternal  splendor,  where  in 
the  light  of  glory  they  may  behold  the  Eternal  Light. 

And,  finally,  a  place  of  peace  (locus  pacisY  is  heaven.  The 
heavenly  Jerusalem  is  the  holy  city  of  peace  (heata  pads  visio);  its 
inhabitants  rejoice  in  divine  peace  and  are  blissful  in  love  (Tob.  13, 
18);  as  a  river  God  brings  peace  upon  them  (Is.  66, 12).  The  bright 
starlit  heavens  of  midnight  foreshadow  how  unspeakably  blissful  is 
the  stream  of  peace  enjoyed  in  the  city  of  God.  For  this  sweet,  un- 
troubled and  immutable  peace  of  heaven  the  suffering  souls  of  pur- 
gatory long  intensely. 

3.  At  the  concluding  formula  * 'Through  the  same  Christ  our 
Lord,"  the  priest  not  only  joins  his  hands,  but  also  bows  his  head. 
The  inclination  of  the  head  at  this  point  and  at  the  words  is  singu- 
lar, as  otherwise  it  is  nowhere  prescribed  when  the  name  of  "Christ'* 
occurs  without  the  addition  of  Jesus.  It  must,  therefore,  be  grounded 
in  the  text  of  the  prayer  itself  and  have  some  mysterious  significa- 
tion.^  When  dying,  Christ  bowed  His  head  on  the  Cross  and  then 
descended  into  the  depths  of  the  kingdom  of  the  dead,  there  to  con- 
sole the  devout  who  lived  previous  to  His  coming,  and  to  deliver 
them  from  their  captivity.  This  the  priest  would  now  call  to  mind 
by  bowing  his  head,  since  he  here  prays  and  implores  for  all  that 
rest  in  Christ,  that  the  atoning  Blood,  flowing  from  the  Eucharistic 
Sacrifice  as  from  a  fountain,  may  flow  into  purgatory  to  alleviate  and 
abridge  the  sufferings  of  the  poor  souls. 

Outside  of  the  gates  of  Rome  there  is  a  church  which  bears  the 


^  The  formula  in  pace  is  frequently  met  with  on  ancient  Christian  graves : 
for  instance,  Victori  in  pace  —  vale  in  pace  —  in  pace  Domini  dormias  —  tecum 
pax  Christi  —  Gaudentia  suscepeatur  in  pace  —  te  in  pace  Christus  faciat  —  semper 
vive  in  pace  —  cum  Deo  in  pace  —  pax  cum  angelis  —  Laurinia  melle  dulcior 
quiescas  in  pace  —  Gensane  pax  ispirito  tuo  —  dormit  in  somno  pacis  —  pausat  in 
pace  —  in  pace  requievit  —  quiescit  in  pace  aeterna  —  susceptus  in  pace  —  accerci- 
tus  in  pacem  —  natus  in  pace  —  mater  dulcissima  in  pace  Christi  recepta  —  letaris 
in  pace  —  in  pace  delicium  —  vivis  in  gloria  Dei  et  in  pace  Domini  nostri. 

2  This  bowing  cannot  be  occasioned  by  either  the  preceding  deprecamur  (as 
de  Vert  asserts),  or  by  the  following  Nobis  quoque  peccatoribus  (as  Gavantius 
supposes);  for  in  that  case  the  action  would  be  combined  with  the  words  in 
question.  In  hoc  ego  magis  peculiare  dicerem  adesse  mysterium,  et  est,  quod  ibi 
sermo  estde  Christo,  in  quo  mortui  quiescunt,  et  omnibus  in  Christo  quiescentibus; 
quare  cum  Christus  mortem  nostram  moriendo  destruxerit,  repraesentat  sibi  sacer- 
dos  Christum  morientem,  qui  inclinato  capite  emisit  spiritum.  In  memoriam  igitur 
et  venerationem  illius  gestuSy  quo  Christus  rnortuus  est,  sacerdos  iiiclinat  caputs 
nisi  mavis  dicere,  inclinationeTn  fieri  in  commemorationem  descensus,  quon  ad 
inferos  fecit  Christi  spiritus  pro  liberandis  fnortjiis  (Cavalieri  III,  c.  11,  u.  4).  — 
Cfr.  Quarti  p.  3,  tit.  9,  n    2. 


68.    The  Third  Prayer  of  the  Canon  after  the  Consecration.  675 

name  of  Holy  Mary,  L^adder  of  Heaven  {S.  Maria  Scala  Coeli). 
When  St.  Bernard  was  residing  in  the  Convent  of  Sts.  Vincent  and 
Anastasius  near  by,  he  celebrated  the  Holy  Sacrifice  in  the  above- 
named  church  for  the  departed,  during  which  he  was  shown  in  a 
vision,  how  the  souls  delivered  thereby  ascended  to  heaven  on  a 
ladder  accompanied  by  angels.  This  apparition,  wdiicli  gave  the 
name  to  the  church,  and  which  is  represented  in  its  altar-piece, 
proves  what  an  abundance  of  wealth  we  possess  in  the  Holy  Sacri- 
fice to  relieve  the  want  and  poverty  of  the  suffering  souls.  On  the 
altar  flow  the  fountains  of  the  Saviour;  let  us  draw  thence  and  pour 
the  atoning  Blood  into  the  place  of  purification  to  extinguish  its 
flames.  What  thoughts,  what  sentiments,  what  love  should  animate 
us  when  we,  like  choirs  of  earthly  angels,  look  down  on  that  silent, 
boundless  kingdom  of  suffering  souls,  and  then  gather  the  balm  of 
the  redeeming  Blood  of  Christ  at  the  altar  as  in  golden  vessels,  and 
pour  it  out  over  them,  that  they  may  be  refreshed  and,  freed  from 
the  sea  of  fire,  may  wing  their  way  to  the  abodes  of  eternal  peace! 

63.     The  Third  Prayer  of  the  Canon  after  the  Consecration. 

I.  The  Commemoration  of  the  Dead  is  for  the  living  a  solemn 
and  touching  Memento  mori.  It  reminds  us  of  those  who  on  this 
earthly  pilgrimage  "have  gone  before  us"  {nos  praecesserimty  and 
have  arrived  in  the  land  of  eternity.  We  follow  them  rapidly  and 
incessantly.  Behold,  the  short  years,  —  they  pass  away  rapidly, 
and  we  are  walking  in  a  path  by  which  we  shall  not  return  (Job.  16, 
23)!  We  are  strangers  and  new-comers  upon  earth,  as  were  all  our 
fathers.  Our  days  are  as  a  shadow  on  earth,  and  there  is  no  per- 
manent remaining  (i  Paral.  29,  15).  Soon  we  shall  be  standing  on 
the  brink  of  the  grave.  As  these  thoughts  come  up,  what  is  more 
natural  than  for  us  to  desire  that  the  Lord  w^ould  receive  us  into  the 
eternal  dwellings  of  light  ?  Therefore,  this  petition  most  appro- 
priately follows  the  Memento  for  the  Dead.^ 


Nobis  quoque  peccatoribus 
famulis  tuis,  de  multitudine  mi- 
serationum   tuarum   sperantibus. 


Tons  also.  Thy  sinful  servants, 
who  hope  in  the  multitude  of  Thy 
mercies,  vouchsafe  to  grant  some 


i  These  words  are  also  found  on  epitaphs;  for  example,  quae  nos  praecesserunt 
in  somno  pacis  —  in  pace  precessit  —  precessit  nos  in  pace  —  praecessit  ad  pacem. 
—  In  the  Mozarabic  Mass  for  the  vigil  of  Pentecost  the  departed  are  called :  nostri, 
qui  jam  a  seculo  precesserunt. 

2  Originally  this  prayer  was  a  special  supplication  for  the  priests  and  clerics 
assisting  at  the  altar,  or  for  the  whole  clergy  in  general  —  and  may  now  still  be 
suitably  and  principally  recited  for  this  intention.  The  clergy  are  in  a  strict  and 
eminent  sense  God's  servants  (famuli).  Sicut  patet  in  Cauone  Missae,  cum  dicitur 
^'JVodis  quoque  peccatoribus,'^''  statutum  est,  quod  sacerdos  offerat  etiam  pro  se, 
quod  non  fieret,  nisi  esset  infirmitate  peccatorum,  quibus  est  circumdatus,  non  op- 
pressus.  Si  enim  sit  in  mortali  peccato,  non  debet  celebrare  (vS.  Thorn.  In  epist.  ad 
Hebr.  c.  5,  lect.  1). 


676  //.  Liturgical  and  Ascctical  Part, 


part  and  fellowship  with  Thy 
holy  Apostles  and  Martyrs:  with 
John,  Stephen,  Matthias,  Barna- 
by,  Ignatius,  Alexander,  Marcel- 
linns,  Peter,  Felicitas,  Perpetua, 
Agatha,  I^ucy,  Agnes,  Cecilia, 
Anastasia,  and  all  Thy  Saints: 
into  whose  company,  not  weigh- 
ing our  merits,  but  granting  us 
pardon,  we  beseech  Thee  to 
admit  us.  Through  Christ  our 
Lord. 


partem  aliquam  et  societatem 
donare  digneris,  cum  tuis  Sanctis 
Apostolis  et  Martyribus :  cum 
Joanne,  Stephano,  Matthia, 
Barnaba,  Ignatio,  Alexandro, 
Marcel  lino,  Petro,  Felicitate, 
Perpetua,  Agatha,  I^ucia,  Agnete, 
Caecilia,  Anastasia,  et  omnibus 
Sanctis  tuis :  intra  quorum  nos 
consortium,  non  aestimator  me- 
riti,  sed  veniae,  quaesumus, 
largitor  admitte.  Per  Christum 
Dominum  nostrum.^ 

The  first  three  words  "to  us  also,  Thy  sinful  servants"  (nobis 
qiioqiie  peccatorihus)  are  the  only  words  in  the  Canon  that  are  said 
in  a  slightly  raised  tone  of  voice,  that  is,  half  aloud  (elata  parum 
voce)]  the  priest  at  the  same  time  strikes  his  breast.^  Both  (the 
somewhat  loud  tone  of  voice  and  the  striking  of  the  breast)  indicate 
to  the  celebrant  with  what  great  sorrow  and  compunction  he  is  to 
make  the  acknowledgment  of  his  sinfulness,  and  admonish  all  the 
faithful  present,  to  unite  with  the  officiating  priest  in  these  selfsame 
penitential  sentiments  which  animate  him,  since  he  recites  this 
prayer  also  for  them  and  in  their  name.^  We  acknowledge  and  con- 
fess ourselves  in  all  humility  to  be  but  poor  sinners,  for  we  thereby 
draw  on  ourselves  God's  favor  and  mercy.  Yes,  sinners  we  are  all 
before  God,  and  great  sinners  indeed.     This  we  shall  profoundly  and 

^  The  contents  and  connection  of  the  Canon  prayers  after  the  Consecration  are 
concisely  and  clearly  shown  by  St.  Thomas.  Sacerdos  accedit  ad  ipsam  consecra- 
tionem,  in  qua  1.  petit  cousecrationis  effectuni  {Onai?i  oblationeni  .  .  .)J  2.  con- 
secrationem  peragit  per  verba  Salvatoris  {^Qui  pHdie  .  .  .)5  3.  excusat  praesump- 
tionem  per  obedientiam  ad  niandatuni  Christi  {^Unde  et  i)ie)?iores  .  .  .)l  4.  petit  hoc 
sacrificium  peractum  esse  Deo  acceptum  {Supra  quae  .  .  .);  5.  petit  hujus  sacrificii 
et  sacramenti  effectum  —  primo  quidem  quantum  ad  ipsos  sumeutes  {Supplices 
te  .  .  .),  secundo  quantum  ad  mortuos  (^Memento  etiain  .  .  .)>  tertio  specialiter 
quantum  ad  ipsos  sacerdotes  offerentes  {Nobis  quoque  .  .  .).     S.  Thom.  3,  q.  83,  a.  4. 

2  Dicentes:  Nobis  quoque  peccatoribuSy  vocem  pauhUuni  elevainus,  ut  ex 
gemitu  cordis  in  silentio  procedat  gemens  oris  confessio.  .  .  Cumdicitur:  Nobis 
quoque  peccatoribuSy  solet  rumpi  silentium,  paululum  expressa  voce  proferendo,  ut 
veniat  nobis  in  mentem  latronis  co7ifessio  et  pietas  Domini  de  cruce  dicentis: 
**Hoclie  mecum  eris  in  paradiso" — Luc.  c.  23  (Steph.  Augustod.  c.  17).  —  Percussura 
pectoris  poenitentiae  est  et  luctus  indicium  (Amalar.  1.  3,  c.  26). 

3  Ut  facilius  exaudiatur  sacerdos  captetque  Dei  benevolentiam,  peccatorern  se 
et  alios  vivos  (quos  eodem  pronomine  quo  se  signat  et  includit)  pronuntiat,  quo- 
niam  nihil  aeque  divinam  majestatem  inflectit  ad  impendendam  homiuibus  niiseri- 
cordiam,  quam  humilis  peccatorum  recognitioatque  confessio,  qua  quis  se  indignum 
fatetur  ex  se  ipso  divinis  beneficiis,  sed  totam  suam  fiduciam  collocat  atque  reponit 
in  Dei  misericordia  (Clichtov.  Elucidat.  eccles.  1.  3,  n.  24). 


63,   The  Third  Prayer  of  the  Canon  after  the  Consecration,  %11 

sorrowfully  realize,  if  we  but  sincerely  examine  our  entire  life. 
Filled  with  sliame  we  shall  then  have  to  acknowledge,  alas,  so  many 
sins  and  yet  so  little  penance!  "If  Thou,  O  Lord,  wilt  mark  in- 
iquities; Lord,  who  shall  stand  it?"  (Ps.  129,  3.)  "The  sins  of  my 
youth  and  my  ignorances  do  not  remember.  According  to  Thy 
mercy  remember  Thou  me,  for  Thy  goodness'  sake,  O  Lord!"   (Ps. 

24,  7.)  —  To  obtain  admittance  into  the  kingdom  of  heaven  we 
must  pray  for  it,  inasmuch  as  we  place  all  our  confidence  in  the 
greatness  and  abundance  of  the  divine  mercies  {de  mnUitudine  mise- 
rationiim  taarum  sperantibus) }  —  Animated  with  this  sentiment  we 
cry  out  to  God,  that  He  would  mercifully  grant  us  "some  part  and 
fellowship"  {partem  aliquam  et  societateni)  with  His  holy  Apostles 
and  jNIartyrs  ^  The  immaculate  and  imperishable  inheritance  of  the 
kingdom  of  heaven  is  prepared  for  the  totality  of  the  redeemed;  but 
the  individual  man  will  share  therein  according  to  the  measure  of  his 
merits,  virtue  and  holiness.  All  the  happiness  of  the  citizens  of 
heaven  proceeds  from  God's  eternal  and  infinite  glory.  Our  posses- 
sion, our  inheritance,  our  share  in  the  land  of  the  living  will  be  God 
Himself  —  the  clear  vision,  the  ravishing  love  and  the  blissful  en- 
joyment of  God.  "For  what  have  I  in  heaven,  and  besides  Thee 
what  do  I  desire  upon  earth  ?  For  Thee,  O  Lord!  my  flesh  and  my 
heart  hath  fainted  away;  Thou  art  the  God  of  my  heart,  and  the  God 
that  is  my  portion  forever"  (pars  mea  Dens  in  aeternum)   (Ps.  72, 

25.  26).  —  The  possession  of  the  Supreme  Good  will,  therefore,  be 
imparted  to  us  in  union  and  in  communion  with  the  other  blessed; 
the  ravishing  society  of  all  the  other  citizens  of  .heaven  is  a  fresh 
source  of  the  purest,  sweetest  joys.^  —  Of  the  saints  of  heaven  some 

1  Cfr.  Miserere  mei  Deus,  secundum  magnam  misericordiam  tuam,  et  secun- 
dum 'niidtitiidinetn  tniserationiun  tuarutn  dele  iuiquitatem  nieam  (Ps.  50,  1.  2). 
Misericordia=  mercy,  compassion  as  a  virtue  or  disposition  (habitus);  on  the 
contrary,  miseratio  =  the  feeling  sympath}-,  the  pardoning  as  actualization  and 
proof  (actus)  of  a  merciful  disposition  (usus  sive  effectus  misericordiae  — 
S.  Thoni.).  —  Hence  the  Lord  in  the  Psalms  is  often  called  misericors  et  mise- 
rator  —  sc.  misericors  in  affectu  beniguitatis  intus  abscondito  et  sibi  naturaliter 
insito,  iniserator  in  effectu  foris  conspicuo  (Gerhoh.  Reichersp.  in  Ps.  24).  — •  Mi- 
sericordia  prout  in  Deo  esse  ceusetur  non  est  nisi  bonitas  ejus  piissiina;  miseratio 
autem  Dei  est  effectus  misericordiae  ejus.  Multae  ergo  possunt  esse  niiseratiories 
Dei,  quoniam  multa  sunt  opera  pietatis  divinae,  sed  misericordia  Dei  non  est  nisi 
una,  quae  est  divina  essentia  (Dion.  Carthus.  in  Ps.  24).  —  Major  est  iniiltitiido 
Dei  miserationurn y  quam  multitudo  omnium  peccatorum  (Gerhoh.  Reichersp. 
1.  .0.).  ■ —  Cfr.,  moreover,  the  wonderfully  beautiful  and  deep  prayer:  Omnipotens 
sempiterne  Deus,  qui  abundantia  pietatis  tuae  et  merita  supplicum  excedis  et  vota: 
effunde  super  nos  misericordiam  tuam,  ut  dimittas  quae  conscientia  metuit,  et 
adjicias  quod  oratio  non  praesumit  (Dom.  XI.  p.  Pent.). 

2  The  words  "God  give  you  a  portion  (/cX^poi')  and  a  share  (/ttep/5a)  with  His  saints" 
{pjerrb.  rdv  ayiujv  avroO)  occur  already  in  a  letter  of  St,  Polycarp  to  the  Philippians 
(c.  12),  written  about  the  year  107,  and  are  probably  taken  from  the  Apostolic 
liturgy. 

3  Quarto  consistit  (vita  aeterna)  in  omnium  beatorum  jucunda  societate,  quae 
societas  erit  maxima  delectabilis,  quia  quilibet  habebit  omnia  bona  cum  omnibus 


678  II'  Liturgical  and  Ascetical  Part. 

Apostles  and  Martyrs  are  mentioned  by  name  in  the  prayer  (Nobis 
quoque)]  fifteen  in  all  (eight  male  and  seven  female  saints),  who  all 
underwent  the  violent  death  of  martyrdom. 

2.  a)  At  the  head  of  the  list  in  the  prayer  is  St.  John  the 
Baptist,^  as  the  enumeration  of  the  male  saints  is  regulated  by  the 
time  of  their  martyrdom.  In  the  profoundest  seclusion  from  the 
world  he  prepared  himself  by  a  life  of  contemplation  and  severe 
asceticism  for  his  vocation,  to  go  before  the  face  of  the  Lord,  to  pre- 
pare His  ways,  to  give  knowledge  of  salvation  to  His  people,  unto 
the  remission  of  their  sins  (Luke  i,  76-77).  His  whole  appearance 
and  penitential  preaching  made  a  wonderful  impression  on  the  people. 
He  closed  his  blessed  labors  by  a  martyr's  death,  for  he  was  be- 
headed, because  he  had  freely  and  severely  censured  the  adulterous 
union  of  Herod  with  Herodias.  His  martyrdom  is  celebrated  on 
August  twenty-ninth  (Festiim  decollationis  S.  Joannis  Bapt.).  — 
Through  heavenly  revelation  his  head  was  later  on  found,  and  is  now 
preserved  and  honored  in  the  ancient  Church  of  S.  Silvestro  in 
Capite.  St.  John  has  ever  been  highly  honored  in  the  Church; 
numerous  churches  are  dedicated  to  him;  many  cities  and  countries 
have  chosen  him  as  their  patron. 

b)  St.  Stephen  leads"^  the  brilliant  host  of  Christian  Martyrs, 
who,  after  the  death  of  the  Saviour,  shed  their  blood  for  divine  truth. 
He  belongs  to  those  seven  wise  and  pious  men  who  were  ordained  as 
the  first  deacons^  by  the  Apostles;  but,  before  all  the  others,  he  is 
praised  in  Holy  Scripture  as  a  man  "full  of  grace  and  strength,*' 
"full  of  faith  and  of  the  Holy  Ghost,''  "who  did  great  signs  and 
miracles  among  the  people."  As  deacon,  with  loving  solicitude,  he 
exercised  the  charge  of  caring  for  the  poor  and  the  sick;  he  likewise, 
with  great  wisdom  and  power,  preached  the  doctrine  of  Christ  to  the 
Jews.  They  obstinately  resisted  him,  and  in  their  fury  they  stoned 
to  death  this  courageous  preacher  of  the  truth,  which  they  hated. 
This  tDok  place  in  the  Valley  of  Josaphat  at  the  Brook  Cedron.  Yet 
"the  stones  of  the  brook  were  sweet  to  him,"  says  the  Church,  at  the 
same  time  putting  these  words  in  his  mouth:   "Because  my  flesh  was 

beatis ;  nam  quilibet  diliget  alium  sicut  seipsum  et  ideo  gaudebit  de  bono  alterius 
sicut  de  suo.  Quo  fit,  ut  tantum  augeatur  laetitia  et  gaudium  unius,  quantum  est 
gaudium  omnium.  Ps.  86,  7:  Sicut  laetantium  omnium  habitatio  est  in  te  (S.  Thorn. 
In  Symbol.  Apostol.  expos,  n.  39). 

1  S.  R.  C.  27.  Mart.  1824.  The  opinion,  very  general  during  the  Middle  Age, 
that  the  Apostle  and  Evangelist  John  is  here  named  a  second  time,  is  no  longer 

tenable. 

^  The  name  fidprvs  =  testis  is  given  to  St.  Stephen  for  the  first  time  by  St. 
Paul  (Acts  22,  20).  By  the  Fathers  he  is  styled  dirapxv  rQv  fiapTvpu)v,  primitiae 
martyrum  ;  i]  Kopv(prj  tujv  pLapHpuiv,  vertex  martyrum  ;  6  twu  fxaprvpuiv  c^apxos,  mar- 
tyrum  princeps  ;  triumphatorum  martyrum  dux;  qui  primus  niartyrii  fores  aperuit; 
qui  primus  choro  martyrum  aditum  patefecit ;  phalangis  martyrum  antesignanus ; 
TrpuTOfidprvs.  —  Cfr.  Nilles,  Kalendarium  manuale  I,  232. 

'•'  In  the  Greek  liturgy  he  is  called  dpxiSidKouos,  and  in  the  Roman  Pontifical 
dux  ac  praevius  of  the  other  deacons. 


63.   The  Third  Prayer  of  the  Canon  after  the  Consecration.  679 

stoned  for  Thee,  my  God,  my  soul  has  adhered  to  Thee!"  Over- 
whehned  by  the  rain  of  stones  and  falling  on  his  knees,  he  exclaimed: 
^'Lord  Jesus,  receive  my  spirit!"  and  then  "he  slept  in  the  Lord." 
Although  ordained  as  deacon  by  the  Apostles,  St.  Stephen  preceded 
the  Apostles  by  his  blessed  and  victorious  death;  though  inferior  in 
dignity,  he  became  the  superior  in  suffering;  and  though  a  scholar 
in  doctrine,  he  became  the  master  in  its  profession.  The  martyr's 
crown  of  precious  gems  now  shines  gloriously  on  his  head;  the  cele- 
bration of  the  day  of  his  death  (December  26)  follows  the  feast  of 
the  Nativity  of  our  Lord,  and  the  wonderful  finding  of  his  relics  is 
separately  commemorated  (August  3).  In  the  sixth  century  the 
principal  part  of  his  body  was  taken  to  Rome  and  placed  beside  the 
remains  of  St.  Lawrence  under  the  high  altar  of  the  Basilica  of 
St,  Lawrence  outside  the  tvaJIs  in  a  splendid  marble  sarcophagus. 

c)  St.  Matthias,  after  the  Ascension  of  the  Lord,  w^as  by  the 
will  of  God  called  to  the  Apostolate  —  in  place  of  the  traitor  Judas. 
It  is  said  that  he  was  beheaded  with  an  axe,  and  that  St.  Helena 
brought  a  portion  of  his  relics  to  Treves.  His  head  is  preserved  in 
the  Church  of  S.  Maria  Maggiore  in  Rome;  the  feast  occurs  on  the 
24th,  or  (in  leap  years)  on  the  25th  of  February. 

d)  St.  Barnaby  was  "an  excellent  man  and  full  of  the  Holy 
Ghost  and  of  faith."  He  was  originally  called  Joseph;  the  Apostles 
gave  him  the  name  of  Barnaby  (=  Son  of  Consolation),  to  indicate 
that  he  consoled  and  encouraged  others  by  his  supernatural  enthusi- 
asm and  power  of  speaking.  St.  Barnaby  is  regarded  by  many  only 
as  an  assistant  and  companion  to  the  Apostles,  as  one  resembling  the 
Apostles;  but  many  more  and  better  reasons  favor  the  opinion  that 
Barnaby,  like  St.  Paul,  w^as  an  apostle  in  the  strict  sense  of  the 
term.^  "In  conseqence  of  a  supernatural  revelation  Paul  and  Barnaby 
were  ordained  with  prayer  and  the  imposing  of  hands,  and  furnished 
with  all  authority;  they  w^ere  to  complete  the  Apostolic  College  and 
to  take  the  place  of  the  two  Saints  James,  of  w^hom  the  elder  had 
suffered  martyrdom,  and  the  younger  was  restricted  to  the  charge  of 
the  Mother-Church  of  Jerusalem.  "^  St.  Barnaby  was  a  Levite  and 
came  from  Cyprus.  It  is  probable  that  he  belonged  to  the  seventy- 
two  disciples  of  the  Lord.  After  having  been  consecrated  Bishop  at 
Antioch,  he  made  (44  or  45)  an  extended  missionary  tour  with  St. 
Paul;  later  on  he  separated  from  him  and  labored  chiefly  in  his 
native  island  Cyprus,  where  his  renowned  apostolate  was  crowmed 
with  martyrdom  (between  53 — 76).  It  is  not  certain,  though  prob- 
able, that  St.  Barnaby  preached  in  L^pper  Italy.  Toward  the  end  of 
the  fifth  century,  the  body  of  the  saint  was  discovered  in  a  cave  at 
Salamis  in  Cyprus.  His  feast  occurs  on  June  eleventh,  the  day  of 
his  death. 


^  The  preceding  words  cum  tuis  Sanctis  apostolis  require,  indeed,  that,  besides 
St.  Matthias,  at  least  one  other  apostle  should  be  placed  in  the  present  list  of  saints. 
(Cf.  Innoc.  III.  1.  5,  c.  6.) 

2     Hergenrother,  Handbuch  der  allgemeinen  Kirchengeschichte  I,  71. 


680  //.  Liturgical  and  Ascetlcal  Part. 

e)  St.  Ignatius  of  Antioch,  who  had  the  additional  Greek  name 
eeo(i>6pos  (Bearer  of  God).^  According  to  a  pleasing  legend,  confirmed 
by  a  vision  of  Catharine  Emmerich,  he  was  blessed  when  a  child  by 
our  Lord.^  He  was  a  pupil  of  the  Apostles,  and  also  the  second 
successor  of  St.  Peter  in  the  See  of  Antioch.  Under  the  emperor 
Trajan  he  was  sentenced  to  death,  dragged  in  chains  to  Rome,  and 
there  in  the  Colosseum,  on  December  20,  107,  exposed  to  the  wild 
beasts.  This  greatly  celebrated  bishop  burned  with  an  ardent  desire 
for  martyrdom,  as  is  evident  from  the  letters,  so  full  of  unction, 
which  on  the  way  to  Rome  he  wrote  to  different  communities.  — 
*'And  the  Lord  hath  given  him  his  heart's  desire,  and  hath  not  with- 
holden  from  him  the  will  of  his  lips''  (Ps.  20,  3);  for  the  lions  fell 
upon  him,  tore  and  ate  his  body,  so  that  only  the  larger  and  harder 
bones  remained.  Since  the  middle  of  the  seventh  century,  his  holy 
relics  have  been  preserved  in  the  Basilica  of  St.  Clement  at  Rome, 
where  they  were  deposited  on  February  first;  hence  his  feast  falls  on 
this  day.  Let  us  quote  some  of  the  glorious  words  which  he  wrote 
to  the  Christians  at  Rome.  *'You  cannot  prove  your  tender  love  for 
me  better  than  by  allowing  me  to  consecrate  myself  in  sacrifice  — 
now,  since  the  altar  is  erected;  be  content,  in  a  holy  choir  of  love, 
to  chant  thanks  to  the  Father  in  Christ  Jesus.  Well  is  it  for  me  if 
I  perish  to  the  world,  so  that  I  may  arise  for  God!  Allow  me  to 
become  the  food  of  beasts,  that  through  them  I  may  attain  to  God. 
I  am  the  wheat  of  God  and  must  be  ground  by  the  teeth  of  beasts,  so 
as  to  become  the  pure  bread  of  Christ.  Fire  and  cross,  multitudes 
of  wild  beasts,  the  tearing  of  the  body,  the  cutting  into  pieces  of  my 
limbs,  the  grinding  of  my  bones;  in  brief,  whatever  of  tortures  the 
devil  can  invent,  let  all  come  upon  me,  if  I  but  gain  Jesus  Christ. 
All  the  delights  of  earth  I  account  as  nothing,  as  nothing  all  the 
kingdoms  of  the  world;  better  is  it  for  me  to  die  for  Jesus  Christ 
than  to  reign  over  all  the  bounds  of  the  earth.  Let  me  imitate  the 
sufferings  of  my  God.  My  Love  is,  indeed,  crucified.  There  is  no 
fire  burning  in  me  that  tends  to  the  things  of  earth,  but  a  fountain 
of  living  water  arises  in  my  heart  crying  unto  me:  Come  to  the 
Father!  I  desire  only  the  bread  of  God,  the  heavenly  bread  of  life 
which  is  the  Flesh  of  Jesus  Christ,  the  Son  of  God;  this  only  drink 
do  I  desire.  His  Blood,  which  is  imperishable  love^and  life  eternal!" 

f )  St.  Alexander  I.  was  the  fifth  Pope  after  St.  Peter.  He  also 
brought  about  many  wonderful  conversions  in  Rome.     On  May  3, 

1  According  to  more  modern  critics  Qeo(f)6pos  is  a  nomen  proprinm  and  not  a 
mere  title  of  honor  given  to  St.  Ignatius.  With  regard  to  the  question  as  to  the 
origin  of  this  name,  he  is  said  to  have  answered  the  P^mperor  Trajan  :  6  rdu  Xptarbv 
iv  rrj  \f/vxv  TrepL(p^po}Vy  qui  Christum  circumfert  in  anima,  ille  est  T/ieop/iorus. 
Hence  we  should  write  Qeocpdpos,  Deum  ferens,  and  not  Qe6(f)opos,  divino  Spiritu 
actus  seu  afflatus. 

2  The  conjecture  of  Simeon  Metaphrastes  (Mart.  S.  Ign.  c.  I),  that  St.  Ignatius 
was  the  child  that  the  Lord  placed  before  His  disciples,  who  were  disputing  about 
precedence,  for  their  imitation  (Mat.  18,  1  etc.),  may  have  been  occasioned  by  the 
meaning  of  the  name  Theophorus  =  "carried  by  God." 


63.    The  Third  Prayer  of  the  Canon  after  the  Consecration,  681 

115  (?),  he  was  beheaded  outside  of  Rome  ou  the  Nomentan  Way, 
together  with  the  priests  Eventius  and  Theodulus.  His  holy  body 
now  reposes  in  the  Church  of  St.  Sabina  at  Rome.  His  feast 
occurs  on   May  third. 

g)  and  h)  St.  Marcellinus,  priest,  and  St.  Peter,  exorcist,  of 
the  Roman  Church.  St.  Peter,  while  in  prison,  had  delivered  the 
daughter  of  the  jailer  Artemius  from  an  evil  spirit,  whereupon  the 
whole  family  of  Artemius  was  converted  and  baptized  by  the  priest 
Marcellinus.  Thereupon  Sts.  Peter  and  Marcellinus  were  frightfully 
tortured  and  led  outside  of  the  city  for  execution  as  far  as  the  so- 
called  Black  Forest  (Silva  nigra) ^  where  they  themselves  with  joy 
cleared  the  place  in  the  thickets,  and  then  bowed  their  head  under 
the  sword.  On  account  of  their  martyrdom  the  place  was  afterward 
called  the  White  Forest  (Silra  Candida).  In  the  ninth  century-  their 
bodies  were  brought  to  Seligenstadt  by  Eginhard,  the  private  secre- 
tary of  Charlemagne,  where  they  repose  in  a  magnificent  silver 
shrine.^     Their  feast  is  kept  on  June  the  second. 

i)  and  k)  The  two  youthful  heroines,  Felicitas  and  Perpetua, 
suffered  at  Carthage  in  North  Africa.  They  were  of  noble  birth  and 
well  educated.  They  were  confined  in  a  prison  filled  with  darkness, 
heat,  smoke  and  filth.  ^'The  day  of  their  victory  dawned,"  say  the 
Acts,  "and  from  the  prison  they  went  forth  to  the  amphitheatre  as 
to  heaven,  cheerful,  with  radiant  countenances,  trembling,  but  with 
joy,  not  with  fear.''  The  confessors  i^dio  accompanied  them  stepped 
before  the  judgment-seat  and  cried  to  the  one  seated  thereon:  "Now 
thou  judgest,  but  soon  thou  wilt  be  judged  by  God.''  The  young 
women  were  cruelly  scourged,  and  then  cast  before  a  wild  cow; 
finally  they  were  beheaded.  This  was  in  the  year  202,  in  the  per- 
secution of  the  Christians  under  the  Emperor  Severus.  Their  feast 
occurs  on  March  the  seventh. 

1)  St.  Agatha.  Two  cities  of  Sicily —  Palermo  and  Catana  — 
contest  the  honor  of  her  birthplace.  It  is  certain  that  under  the 
Emperor  Decius,  in  the  year  251,  she  bore  off  the  crown  of  martyr- 
dom at  Catana.  This  holy  virgin  was  renowned  far  and  wide  for  her 
nobility  and  wealth,  as  well  as  for  her  beauty  and  virtue.  Already 
in  her  childhood  she  had  chosen  Jesus  for  her  spouse  and  clung  to 
Him  with  midivided  love.  Accused  of  being  a  Christian,  she  was 
dragged  before  the  heathen  judge  Quintianus.  This  villain  endeav- 
ored by  all  manner  of  mean  artifices  to  overcome  her  chaste  mind 
and  her  courage.  But,  like  unto  a  rock  in  the  ocean,  the  virgin 
remained  unmoved  and  mishaken;  as  the  dust  beneath  her  feet  she 
accounted  all  that  the  world  could  offer.  In  prison  she  was  mirac- 
ulously healed  of  her  burning  wounds  by  St.  Peter.  Afterward  the 
wretched  tyrant  gave  orders  that  the  saint,  miraculously  healed,  be 
rolled  on  sharp  potsherds  and  glowing  coals.  Again  brought  back 
to  prison,  the  saint  prayed:  "Lord,  Thou  who  hast  created  me  and 
preserved  me  since  my  childhood,  who  hast  delivered  my  heart  from 

^    Cf.  Ebert,  A.,  Allgemeine  Geschichte  der  Literatur  des  Mittelalters  II,  99  etc. 


■682  //.  Liturgical  and  Ascetical  Part. 

the  love  of  the  world  and  protected  my  body  from  perdition,  who 
hast  made  me  triumph  over  tortures  and  bonds,  over  iron  and  fire, 
I  pray  Thee,  receive  my  spirit  from  this  earth  into  the  bosom  of  Thy 
mercy!"  Thereupon  she  slept  in  the  peace  of  the  Lord,  and  her 
pure  soul  flew  heavenward.  The  tomb  of  St.  Agatha,  made  glorious 
by  God  with  many  miracles,  became  the  refuge  of  the  Christians  and 
even  of  the  heathens.  There  also  was  kept  the  wonderful  veil  that  was 
not  burned,  but  only  somewhat  crimsoned,  when  the  saint  was  thrown 
into  the  blazing  fire.  One  year  after  her  death,  the  neighboring 
volcano  of  Etna  burst  forth  in  torrents  of  fire,  which  moved  toward 
the  city  of  Catana,  and  threatened  its  destruction;  then  the  inhabi- 
tants ran  in  terror  to  her  tomb,  took  the  veil  and  held  it  in  the 
direction  of  the  stream  of  lava.  At  that  very  instant  it  took  another 
course  toward  the  ocean  and  the  city  was  saved.  This  event  took 
place  on  the  anniversary  of  the  holy  death  of  the  virgin  martyr, 
February  the  fifth,  which  is  still  observed  as  her  feast-day  in  the 
Church  of  God.  Consequently,  St.  Agatha  is  the  much  implored 
patroness  against  dangers  of  fire:  as  such  she  is  particularly  honored 
in  the  Black  Forest  of  Germany.  There  her  feast  is  made  resplend- 
ent with  the  brightness  of  innumerable  lights. ^ 

m)  St.  Lucy  suffered  martyrdom  about  304,  in  the  great  per- 
secution of  Diocletian  against  the  Christians.  She  came  from  Syra- 
cuse, was  of  noble  lineage,  and  at  an  early  age  vowed  perpetual 
chastity  to  the  Lord.  Her  mother  was  taken  ill  with  dysentery,  and 
in  this  emergency  she  made  a  pilgrimage  to  the  tomb  of  St.  Agatha 
to  implore  her  restoration  to  health.  Here  St.  Lucy  was  thrown 
into  an  ecstasy,  and  St.  Agatha  appeared  to  her  in  great  glory,  sur- 
rounded by  angels,  speaking  thus  to  her:  ^'My  sister  Lucy,  virgin 
consecrated  to  God  (virgo  Deo  devota)^  why  dost  thou  request  of 
me  what  thou  thyself  canst  do  for  thy  mother  ?  Behold  !  thy  faith 
hath  given  efficacy  to  the  words  of  thy  mouth  and  she  is  now  cured." 
From  that  time  Lucy  sold  her  ornaments  and  her  goods,  in  order  to 
give  the  proceeds  to  the  poor  and  the  sick.  Accused  of  being  a 
Christian,  she  appeared  before  the  tribunal  of  the  heathen  judge, 
Paschasius,  whereupon  being  commanded  to  offer  sacrifice  to  the 
idols,  she  answered  :  *'It  is  a  pure  and  undefiled  worship  of  God  to 
console  and  .support  widows  and  orphans  in  their  tribulation.  This 
have  I  now  done  for  three  years,  and,  after  offering  my  possessions, 
I  shall  gladly  offer  also  myself  in  sacrifice."  Because  she  had  said: 
*'They  that  live  chastely  and  devoutly  are  a  temple  of  God,  and  the 
Holy  Ghost  dwells  in  them," — they  wished  to  drag  her  to  a  brothel; 
but  the  Lord  rendered  her  as  immovable  as  a  pillar,  so  that  no  power 
could  thence  move  her.^  Then  a  funereal  pyre  filled  with  pitch, 
rosin  and  oil  was  built  around  her  and  iofuited  :   but  the  flames  also 


^  Martyris  ecce  dies  Agathae — Virginis  emicat  eximiae  —  thus  begins  the 
hymn  to  St.  Agatha,  ascribed  to  Pope  Daniasus. 

2  Tanto  pondere  eani  fixit  vSpiritus  sanctus,  ut  virgo  Christi  imviobilis  per- 
maneret  (Antiph.  eccles.). 


63.   The  Third  Prayer  of  the  Canon  after  the  Consecration.  683 

left  her  uutouclied.  Finally,  a  sword  was  thrust  through  her  neck; 
but  she  continued  to  live  until  she  had  received  the  Holy  Viaticum 
from  a  priest,  and  had  consoled  the  Christians  who  were  standing 
around,  by  the  announcement  that  peace  was  near  at  hand.  On  the 
spot  m  which  she  suffered  a  church  was  erected.  Her  feast  is  kept 
on  December  the  thirteenth.  *'In  thy  patience  thou  didst  possess 
thy  soul,  O  Lucy,  spouse  of  Christ!  Thou  didst  despise  what  is  of 
the  world,  and  now  thou  art  resplendent  among  the  choirs  of  angels; 
with  thy  own  blood  thou  didst  conquer  the  enemy!"  ^ 

n)  St.  Agnes.  What  is  most  to  be  admired  in  her  —  the  charm 
of  childhood,  or  virginal  innocence,  or  manly  heroism?  Agnes,  the 
child  of  wealthy  and  distinguished  parents,  was  an  elect  child  of 
grace;  truly  responding  to  her  name  (vere  nominis  sid)^  as  St. 
Jerome  writes,  her  childhood  passed  in  spotless  purity  and  lamblike 
innocence  {ayv-fi  =  the  chaste  or  pure;  agnus  =  lamb).  A  hundred 
years  after  her  death,  St.  Ambrose  said:  ^'Even  at  the  present  day 
many  Roman  maidens  cherish  the  example  of  St.  Agnes,  as  though 
she  were  still  dwelling  and  living  among  us,  animating  themselves 
thereby  to  a  perpetual  preservation  of  purity."  She  gained  the 
double  crown  of  virginity  and  martyrdom  at  the  tender  age  of  thir- 
teen. As  is  related  in  the  history  of  her  life,  she  was,  ^'though 
a  child  in  years,  yet  mature  in  mind;  a  girl  in  stature,  but  a  matron 
in  spirit;  beautiful  in  appearance  and  figure,  but  still  more  charming 
in  soul  by  piety  and  modesty."  When  asked  in  marriage,  she 
described  in  animated,  glorious  words  her  espousals  with  the  heav- 
enly Bridegroom:  "Depart  from  me,  thou  inciter  to  sin,  thou  food 
of  death:  depart  from  me;  for  already  hath  another  Lover  possession 
of  my  heart,  w^ho  far  surpasseth  thee  in  nobility,  and  who  hath  given 
me  incomparably  more  beautiful  presents  than  those  which  thou  hast 
offered  me.  With  unrivalled  treasures  He  hath  enriched  me;  His 
nobility  is  the  highest.  His  power  the  greatest.  His  appearance  the 
most  beautiful.  His  love  the  sweetest.  The  angels  serve  Him;  sun 
and  moon  admire  His  beauty;  by  the  perfume  of  virtue  that  exhales 
from  His  person  the  dead  are  awakened;  by  His  touch  the  sick  are 
cured.  He  hath  prepared  for  me  His  bridal-chamber,  where  music 
and  song  resound;  for  Him  I  preserve  fidelity,  to  Him  I  give  myself 
entirely  and  without  reserve!"  She  was  taken  to  an  abode  of  vice, 
but  was  protected  by  her  guardian  angel,  who  covered  and  shielded 
her  with  a  garment  of  dazzling  light.  She  was  then  thrown  into  a 
burning  pile;  but  she  made  the  sign  of  the  Cross  over  the  flames  and 
remained  unharmed.  Finally,  she  fell  imder  the  sword  of  the  exe- 
cutioner (304),  and  thus  the  tender  victim  hastened  to  the  nuptials 
of  the  Divine  Lamb.  She  was  buried  a  short  distance  from  the  city 
on  the  Nomentan  Road  in  the  villa  of  her  parents.  Her  tomb  became 
glorious ;  for  on  the  spot  arises  one  of  the  loveliest  and  most  renowned 

1  In  tua  patientia  possedisti  animam  tuam,  Lucia  sponsa  Christi :  odisti 
quae  in  mundo  sunt,  et  coruscas  cum  Angelis ;  sanguine  proprio  inimicum  vicisti 
(Antiph.  eccles.). 


684  //.  Liturgical  and  Ascetical  Part. 

churches  of  Rome  (S.  Agnese  fiwri  le  miira).  * 'There  annually 
the  feast  of  the  holy  Virgin-Martyr  is  commemorated  on  the  anni- 
versary of  her  death  (January  twenty-first)  by  a  reference  to  her 
martyrdom  as  touching  as  it  is  significant.  During  High  Mass, 
amid  the  singing  of  the  Agnus  Dei,  two  white  little  lambs  are  laid 
on  the  altar  and  blessed;  then  they  are  entrusted  to  some  convent  to 
be  cared  for.  From  their  wool  are  made  the  palliums  which  the 
Holy  Father,  after  having  placed  them  for  one  night  on  the  tomb  of 
the  Princes  of  the  Apostles,  blesses  and  sends  to  the  archbishops, 
as  a  sign  of  their  precedence  over  the  bishops.  Thus  the  episcopate, 
in  its  principal  members,  wears  in  the  more  solemn  functions  a  re- 
membrance of  the  saint,  who  was  deemed  worthy  to  imitate  the 
innocent  Lamb  of  God,  sacrificed  for  the  iniquity  of  others. '^^  — 
Moreover,  the  place  of  her  suffering,  combat  and  victory  is  adorned 
with  a  rich  and  magnificent  church  {S.  Agnese  in  Piazza  Navona). 
o)  St.  Cecilia.^  She  was  a  maiden  of  noble  origin  (ingeniia, 
nohilis^  clarisshna)\  from  her  earliest  childhood  she  had  wholly 
dedicated  herself  to  the  service  of  God  by  the  vow  of  chastity.  "She 
carried  the  Gospel  always  in  her  heart  and  never  ceased  by  day  or 
by  night  praying  and  conversing  on  holy  subjects."  By  the  com- 
mand of  her  parents,  she  was  urged  to  marry  a  wealthy  and  distin- 
guished young  man  named  Valerian;  but  he  was  a  heathen.  She 
consented  only  after  receiving  the  assurance,  through  her  guardian 
angel,  that  God  would  preserve  her  virginity  even  after  her  marriage. 
By  prayer  and  penance  Cecilia  prepared  for  this  worldly  nuptial  day, 
and  when  at  the  banquet-feast  the  nuptial  hymn  was  sung  amidst  the 
sound  of  musical  instruments  (cantantihtiS  organis)^  Cecilia  secretly 
sang  in  her  heart  to  the  Lord  alone  the  hymn:  "Keep  Thou  my 
heart  and  my  body  immaculate,  that  I  may  not  be  confounded!"^  — 
And  her  heavenly  Bridegroom  sent  an  angel  to  her,  who  watched 
over  the  purity  of  her  heart  and  body.  "Like  unto  the  wise  and  busy 
bee  Cecilia  served  the  Lord"*  and  gained  many  souls  to  Him.  The 
first  among  them  were  her  husband  Valerian  and  his  brother  Ti- 
burtius,  who  soon  after  obtained  the  crown  of  martyrdom.  On  this 
account  the  pagan  prefect  of  the  city,  Almachius,  delivered  her  up 
to  be  suffocated  in  the  bathroom   (Calclaritim)  of  her  own  palace. 

^     Laurent,  Hagiol.  Predigten  I,  325. 

2  Martin,  Die  hi.  Cecilia.     Mainz  1878. 

3  Cantantibus  organis  Caecilia  virgo  in  corde  suo  soli  Domino  decantabat 
dicens :  "Fia^,  Doniiiie^  cor  weum  et  corpus  yneiun  inmiaculatufit ,  nt  iion  con- 
fundar^^  (Brev.  Roman.  22.  Nov.). 

^  Caecilia,  famula  tua,  Domine,  quasi  apis  tibi  argumentosa  deservit  (.Antipli. 
eccles.).  The  bee  was  regarded  not  merely  as  a  type  of  virginity,  but  also  as  a 
symbol  of  wisdom  and  a  model  of  industry;  hence  argumentosa  indeed  =  arguta, 
ingeniosa,  prudens,  and  =  operosa,  sedula,  industria,  lively,  diligent,  fervent, 
active.  —  Cum  sit  infirma  robore  apis,  valida  est  vigore  sapientiae  et  aniore  virtutis 
(S.  Ambros.  Hexaem.  1.  5,  c.  21,  n.  70).  —  Apes  prudentissimae  (vS.  Bened.  Aniau. 
Concordia  Regular,  c.  52,  §  10). 


63.   The  Third  Prayer  of  the  Canon  after  the  Consecration,  685 

Slie  was  confined  in  the  chamber  and  "the  oven  was  heated  seven 
times  more  than  usual;"  but,  like  the  youths  of  Babylon,  she  praised 
the  Ivord  in  the  midst  of  the  flames;  the  angel  converted  the  scorch- 
ing steam  into  a  refreshing  dew  for  her;  "the  fire  had  no  power  over 
her  body,  and  not  a  hair  of  her  head  was  singed,  nor  were  her  gar- 
ments injured,  nor  had  the  smell  of  the  fire  reached  her."  Upon 
this  ,the  tyrant  sent  the  executioner  to  her,  who  struck  her  thrice 
without  severing  her  head;  for  three  days  she  continued  to  live.  The 
faithful  hastened  to  the  palace  ;  she  gave  to  all  consolation  and 
counsel.  She  ordered  that  her  house  should  perpetually  serve  as  a 
church,  and  then  breathed  forth  her  angelic  soul.  She  was  laid  in 
a  cofhn  of  cypress  wood,  in  the  same  posture  in  which  she  died,  and 
was  interred  in  the  Catacombs  of  St.  Callistus.  In  the  year  821  her 
holy  body  was  in  a  celestial  vision  discovered  by  Paschal  I.,  who 
placed  it  under  the  high  altar  in  the  Cecilian  Church  in  Trastevere. 
Almost  eight  hundred  years  later  —  namely,  in  1599  —  Cardiual 
Sfondrati  found  the  holy  martyr  still  in  precisely  the  same  posture 
in  which  she  lay  here  on  the  floor  of  her  house.  Thus  she  still 
reposes,  sweet  and  modest,  enveloped  in  her  rich  attire  and  in  a 
penitential  garment,  on  which  the  glorious  traces  of  her  blood  are 
visible.  She  probably  died  in  the  year  177;  her  feast  is  celebrated 
on  November  the  twenty-second.  St.  Cecilia  is  honored  as  the 
patroness  of  Church  music,  as  she  herself  was  versed  in  music,  and 
is  said  frequently  to  have  heard  celestial  melodies. 

p)  St.  Anastasia.  This  holy  widow  and  martyr  is  also  of 
Roman  origin.  She  had  much  to  suffer  from  the  cruelty  of  her  pagan 
husband  Publius;  after  his  death  she  gave  herself  over  to  practices 
of  charity  and  mercy.  In  the  persecution  of  Diocletian  she  obtained, 
on  the  day  of  our  Lord's  Nativity,  304,  the  palm  of  martyrdom  by 
fire.  On  the  spot  where  her  house  stood,  a  church  (*S'.  Anastasia) 
was  erected  in  her  honor;  there  under  the  high  altar  rests  her  body. 
Her  feast  is  kept  on  December  the  twenty-fifth.  In  ancient  times 
the  Popes  were  accustomed  to  celebrate  here  at  dawn  the  second 
Mass  of  Christmas  day;  whence  in  the  Mass  a  commemoration  is  also 
made  of  St.  Anastasia. 

St.  John,  the  Seer  of  the  New  Law,  "saw  a  great  multitude, 
which  no  man  could  number,  of  all  nations  and  tribes  and  peoples 
and  tongues,  standing  before  the  throne  and  in  the  sight  of  the 
Lamb,  clothed  with  white  robes  and  palms  in  their  hands,"  and 
heard  that  "these  are  they  who  are  come  out  of  great  tribulation, 
and  have  washed  their  robes,  and  have  made  them  white  in  the 
blood  of  the  Lamb"  (Apoc.  7,  9,  14).  Of  this  countless  multitude 
of  bright  martyrs  only  a  few  are  here  mentioned  in  the  Mass  by 
name^;  they  are  merely  those  who  in  the  principal  city  of  Christen- 


^  The  question  why  a  certain  number  and  especially  these  saints,  and  why 
they  are  enumerated  precisely  in  this  order,  several  theologians  have  attempted  to 
answer  in  different  ways  and  to  support  the  answer  by  all  manner  of  reasotis.  In 
hujusmodi  rationibus  reddendis  non  oportet  immorari,  quia  haec  et  similia  saepe 


686  //.  Liturgical  and  Ascetical  Part. 

dom  were  at  all  times  held  in  great  veneration.  —  Here  after  the 
male  martyrs,  the  female  martyrs  also  are  mentioned,  which  is  not 
the  case  in  the  list  of  the  saints  mentioned  before  the  Consecration. 
The  Church  extols  it  as  a  miracle  of  divine  power,  that  the  Lord 
* 'should  also  have  granted  to  the  weaker  sex  the  victory  of  martyr- 
dom." How  perfected  does  not  Christ's  power  appear  here  in  the 
most  tender  virgins!  Their  heavenly  robes  of  glory  not  only  shine 
with  the  splendor  of  an  eternal  brilliancy,  but  they  are  also  crimsoned 
in  their  glory  with  the  blood  of  a  glorious  sacrificial  death. 

3.  With  the  saints  named  and  wnth  "all  the  rest  of  the  saints," 
whose  number  and  names  the  all-seeing  eye  of  God  alone  knows, 
we,  poor  sinners,  desire  to  be  eternally  united  in  heaven.^  This 
petition  is  expressed  at  the  beginning  of  the  prayer,  and  is  now  at 
the  conclusion  repeated  again  in  other  words,  inasmuch  as  we  im- 
plore admittance  to  the  community  of  the  heavenly  citizens,  and  for 
such  a  fellowship  with  them  we  do  not  rely  upon  our  own  merit  to 
obtain,  but  support  our  request  for  it  on  the  merciful  indulgence  of 
God.^  The  communion  of  life  and  of  goods  with  the  saints  (con- 
sortium  Sanctonim),  implored  of  God,  consists  in  this,  that  we  may 
become  associates  (consortes)  in  their  heavenly  bliss  and  glory,  or 
that  we  may  obtain  some  part  of  the  blessed  inheritance  (sors)^ 
which  is  prepared  and  which  will  be  granted  to  all  who  are  born 
again  of  the  Holy  Ghost. ^  Thus  the  Apostle  writes  (Col.  i,  12): 
*' Giving  thanks  to  God  the  Father,  who  hath  made  us  worthy  to  be 
partakers  of  the  saints  in  light"  {dignos  nos  fecit  in  partem  sortis 
Sanctorum  in  htmine).  And  in  the  Book  of  Wisdom  (5,  5)  it  is 
said  of  the  pious:  ''Behold!  how  they  are  numbered  among  the 
children  of  God,  and  their  lot  is  among  the  saints"  {inter  Sanctos 
S07'S  illorum  est).  We  do  not  ask  for  the  glory  of  the  saints  by 
reason  of  our  own  merits,  but  we  confide  in  the  merciful  and  gracious 


vel   casu   vel   ex   aliqua   peculiar!   devotione   possunt  accidere    (Suarez   disp.  83, 
sect.  2,  n.  17J. 

1  Quidnam  nobis  de  nostra  quantacumque  scientia  provenire  possit,  quod  non 
sit  minus  hac  gloria,  qua  inter  Dei  filios  numeramur  ?  Parum  dixi :  nee  respici  in 
ejus  comparatione  potest  orbis  ipse  et  plenitudo  ejus,  etiamsi  totus  cedat  unicuivis 
in  possessionem.  Ceterum,  si  nos  ignorantia  Dei  tenet,  quoniodo  speramus  in  eum 
quem  ignoramus?  Si  nostri,  quomodo  huiniles  erimus,  putantes  nos  aliquid  esse 
cum  nihil  simus  ?  Scimus  autem  nee  superbis  nee  desperatis  partem  esse  vel 
societatetn  in  sorte  Saiictoruni  (S.  Bernard.  In  Cantic.  serm.  37,  n.  5). 

2  Novit  Ecclesia,  Deum  non  nisi  intercedentibus  meritis  tribuere  beatitudinem; 
sed  nee  illud  ignorat,  ut  in  Sanctorum  admittamur  consortium,  non  modo  necessa- 
riam  esse  gloriam,  sed  etiani  gratiam  et  veniam  peccatorum,  quae  sine  meritis 
nostris  dantur  tantummodo  per  Christum  Domiuum  nostrum;  ipsa  nostra  merita 
dona  esse  misericordiae  Dei  et  gratiae,  nobisque  misericordia  Dei  opus  esse  vel  in 
earum  actionum  examine,  quas  bonas  existimamus  (Bened.  XIV.  De  Missae  sacrif. 
1.  2,  c.  18,  n.  2). 

3  Often  in  the  liturgy,  especially  in  the  prayers  for  the  departed,  eternal  bliss 
is  designated  as  consortium  Dei,  consortium  Sanctorum,  consortium  perpetuae 
beatitudinis,  consortium  lucis  aeternae. 


63.   The  Third  Prayer  of  the  Canon  after  the  Consecration,  687 

bounty  of  the  Lord.^  —  The  happiness  of  heaven  is  assuredly  \Yith 
truth  called  a  crown  of  justice  (corona  jiistitiae — ■  2  Tim.  4,  8), 
inasmuch  as  it  is  granted  as  a  reward  for  labor  and  as  a  price  of  vic- 
tory in  combat;  yet  deep  down  and  at  the  bottom  of  all,  it  is  and 
remains  a  crown  of  mercy, ^  that  is,  the  final  and  greatest  of  all 
graces,  the  highest  of  all  God's  gifts.  Yes,  in  heaven  the  Lord 
crowns  His  own  with  grace  and  mercy  (Ps.  102,  4).  Under  many 
aspects  the  rendering  of  creatures  eternally  hap23y  is  a  work  of  divine 
mercy.  Above  all,  it  is  in  itself  an  emanation  of  the  goodness  of 
God,  that  we  can  even  merit  heaven,  and  His  bounty  bestows  upon 
us  a  far  richer  reward  than  we  actually  deserve;  for  ''the  sufferings 
of  this  time  are  not  worthy  to  be  compared  with  the  glory  to  come, 
that  shall  be  revealed  in  us"  (Rom.  8,  18).  If  we  consider  the  sum 
and  succession  of  all  the  graces  from  the  first  to  the  last  —  including 
the  grace  of  final  perseverance  — ,  must  we  not  gratefully  acknow- 
ledge, that  our  life  is  adorned  with  a  rich  wreath  of  divine  mercies? 
Yes,  our  rescue  from  eternal  perdition  is  a  free  and  great  gift  of  God's 
merciful  goodness  and  predilection:  His  mercy  goes  before  us  (Ps. 
58,  11),  accompanies  us  (Ps.  22,  25),  and  follows  us  all  the  days  of 
our  life  (Ps.  22,  6).  Out  of  mercy  God  sent  us  His  Son  as  a  Re- 
deemer; out  of  mercy  He  has  promised  us  life  eternal;  out  of  mercy 
He  has  rescued  us  from  the  depths  of  a  life  of  sin  incurred  through 
our  own  fault,  and  placed  us  in  the  kingdom  of  His  light;  out  of 
mercy  He  has  preserved  us  from  innumerable  sins  and  pardoned 
those  committed  "seventy  times  seven  times";  out  of  mercy  He 
knocks  at  our  hearts,  admonishes  and  warns  us,  directs  our  destiny 
in  such  a  manner  and  so  grants  us  a  chain  of  powerful  graces,  as  to 

1  Non  aestimator  meriti,  sed  veniae  largitor  =  in  that  Thou  wilt  not  consider, 
make  account  of,  regard,  what  we  deserve,  that  is,  our  trifling  merits,  or  also  our 
misdeeds,  to  influence  Thy  judgment  according  to  them,  but  in  abundant  measure 
to  impart  to  us  merciful  indulgence  and  forgiveness.  The  word  meritum  can  be 
taken  here  as  =  malum  meritum,  demeritum,  meritum  supplicii,  the  guilt,  the 
transgression,  as  merere  often  =  an  evil,  to  deserve  or  to  draw  on  one's  self  pun- 
ishment. —  Omnipotens  aeterne  Deus,  misericordiam  tuam  ostende  supplicibus,  ut 
qui  de  ineritorum  (=  peccatorum")  qualitate  diffldimus,  non  judicium  tuum,  sed 
iudulgentiam  sentiamus  (Sacram.  Gregor.  Dom.  XIX.  p.  Pent.).  —  Cum  pro  nostris 
tneritis  jugiter  mereamur  affligi,  tu  tamen  judicium  ad  correctionem  temperas,  non 
perpetuam  exerces  ad  poenam  (1.  c.  Dom.  XXII.  p.  Pent.).  —  Quia  de  meritorum 
qualitate  diffido,  ad  misericordiam  tuam  confugio,  ut  impetrem  per  tuam  misericor- 
diam, quod  non  merui  per  meam  justitiam,  immo  quod  ex  toto  demeruisse  con- 
vincor,  si  delictorum  meorum  fueris  memor  et  misericordiae  tuae  immemor 
(Gerhoh.  Reichersp.  In  Ps.  24).  —  Cum  praesens  est  veniae  largitor,  magis  confidit 
exaudiri  devotus  peccator  (Stephan.  Augustod.  c.  9). 

2  Vita  aeterna  non  ut  debitum  rependitur  hominibus,  sed  ut  gratia  et  miseri- 
cordia.  ''Gratia  Dei  vita  aeterna,^''  inquit  Apostolus  (Rom.  6,  23).  Haec  meritis 
quidem  nostris  redditur,  sed  merita  ipsa  sunt  dona  gratiae  et  misericordiae  Dei, 
Deusque  merita  nostra  remunerans,  remuneratur  dona  sua,  ''cu^milans  sua  dona 
coronis,^^  inquit  S.  Prosper,  carmine  de  ingratis  (Pouget,  Inst,  cathol.  tom.  II,  p.  3, 
sect.  2,  c.  7,  §  22,  n.  25).  —  Cum  Deus  coronat  merita  nostra^  nihil  aliud  coronat 
quam  niiinera  sua  (S.  Aug.  Epist.  194,  c.  5,  n.  19). 


688  //.  Liturgical  and  Ascetical  Part. 

enable  us  to  remain  faithful  until  death  and  bear  off  the  crown  of 
life.  *'The  mercies  of  the  Lord  that  we  are  not  consumed"  (Lam. 
3,  22)  —  we  shall  exclaim  in  heaven,  where  we  desire  to  praise  the 
mercies  of  the  Lord  eternally.  Mlsericordias  Domini  in  aeternum 
cantaho  (Ps.  88,  i).  —  But  the  action  must  correspond  with  the 
desire.  If  we  wish  for  the  glory  of  the  saints,  we  must  share  their 
labors,  sufferings  and  combats.  Through  many  tribulations  only 
can  we  enter  with  all  the  saints  into  the  joy  of  the  Lord.  We  should, 
moreover,  remember  this,  when  we  beg  for  "some  part  and  fellow- 
ship'* with  the  Apostles  and  Martyrs;  for  if  with  them  we  suffer  and 
die  for  Christ,  with  them  also  shall  we  be  glorified.^ 

64.    The  Conclusion  of  the  Canon. 

The  foregoing  prayer  closes  with  the  ordinary  formula  "through 
Christ  our  Lord,"  but  no  Amen  follows,  that  the  intimate  connection 
between  these  concluding  words  and  the  beginning  of  the  following 
prayer  may  not  be  interrupted,  but  more  clearly  demonstrated.^ 


Per  quemhaec  omnia,  Domine, 
semper  bona  creas,  sanctifficas, 
vivifficas,  benetdicis,  et  praestas 
nobis.  Per  iptsum,  et  cum  iptso 
et  in  iptso  est  tibi  Deo  Patri  f 
omnipotenti  in  unitate  Spiritus  t 
sancti  omnis  honor  et  gloria. 
Per  omnia  saecula  saeculorum. 
R.  Amen. 


By  whom,  O  Lord,  Thou  dost 
always  create,  sanctify! ,  vivify t, 
bless  t  and  bestow  upon  us  all 
these  good  things.  Through 
Him  t,  and  with  Him  t,  and  in 
Him  t  is  unto  Thee,  God  the 
Father  f  Almighty,  in  the  unity 
of  the  Holy  t  Ghost,  all  honor 
and  glory  :  world  without  end. 
R.  Amen. 


1  "I  enjoy  great  peace,  a  sweet  contentment.  .  .  The  most  bitter  portion  of  the 
chalice  of  the  passion  our  Lord  has  drunk.  For  us  there  remain  but  some  drops. 
Let  us  praise  His  infinite  love  which  forestalls  us  with  so  much  sweetness.  I  have 
always  recited  with  an  elevated  heart  this  wonderful  prayer  of  our  holy  liturgy: 
*ut  partem  aliquam  et  societatem  donare  digneris  cum  tuis  Sanctis  Apostolis  et 
Martyribus'  (that  Thou  vouchsafe  to  grant  us  some  part  and  fellowship  with  Thy 
holy  Apostles  and  Martyrs).  Well,  then,  our  dear  Lord  has  heard  me.  I,  too,  like 
His  most  faithful  friends,  have  been  adorned  with  the  glorious  ignominy  of  our 
Master.  Hence  again,  let  us  praise  God.  .  .  I  will  suffer  all;  but  I  will  remain 
united  to  Pius  the  Ninth,  to  the  Apostolic  See,  and  until  my  last  breath  will  I  de- 
fend the  liberty  of  the  Church."  Thus  wrote,  in  1874,  from  his  captivity,  Don 
Antonio  de  Macedo  Costa,  Bishop  of  Para  in  Brazil.  (Cf.  Stimmen  aus  Maria- 
Laach  VI  [1874],  380). 

2  The  concluding  formulas  of  the  preceding  Canon  Prayers  have  received  the 
Amen  only  since  the  twelfth  century  ;  previously  it  was  placed  at  the  end  of  the 
whole  Canon  after  the  words  per  omnia  saecula  saeculorum,  and  that  as  a  response 
of  the  people.  Hie  elevat  Oblatam  cum  calice  dicens:  Per  omnia  saecula  saeculo- 
rum.  Responsio:  A^nen  (Microl.  c.  22).  — Assensiini  quaerit  Ecclesiae  sacerdos, 
dicens  sonora  voce  ^'Per  omnia  saecula  saecjilorum.^^  Supplet  populus  super 
orationem  ejus  locum  idiotae  et  respoudet  ^'Amen''  (1  Cor.  14),  hac  una  participem 


64.   The  Conclusion  of  the  Canon,  689 

Thus  is  the  sacrificial  prayer  of  the  Canon  closed  and  crowned; 
for  both  text  and  rite  of  the  above  prayer  are  exceedingly  compre- 
hensive, beautiful  and  solemn.  It  is  divided  into  two  parts  sharply 
differing  from  each  other.  In  the  first  we  confess  that  the  Eucharis- 
tic  Sacrificial  gifts  have  been  prepared  and  are  given  to  us  by  God, 
and  that  through  Jesus  Christ;  in  the  other  part  we  declare  that  by 
the  Sacrifice  of  Christ  supreme  honor  and  glory  are  given  to  the  tri- 
une God.  Therefore,  here  at  the  close  of  the  Canon,  the  whole 
significance  and  efficacy  of  the  Sacrifice  of  the  Mass  are  again  sum- 
marized in  a  few  brief  and  vigorous  features;  for  Jesus  Christ,  the 
God-man  Highpriest,  appears  on  the  altar  as  mediator  between  God 
and  men  (i  Tim.  2,  5):  on  the  one  hand,  to  bless  and  enrich  men 
with  the  plenitude  of  the  gifts  of  salvation;  on  the  other,  most  per- 
fectly to  honor  and  glorify  the  eternal  majesty  of  God. 

I.  The  Liturgical  Text.  —  The  words  ''all  these  good  things" 
(hciec  omnia  bona)  designate  principally  the  Eucharistic  elements 
of  bread  and  wine  which  were  on  the  altar  before  the  Consecration, 
and  still  come  up  as  if  present  (haec)  before  the  mind  of  the  priest. 
And  this  can  and  does  happen,  since  their  appearances  have  remained 
after  the  Consecration,  as  a  sacramental  covering  for  the  Body  and 
Blood  of  Christ.  The  natural  elements  of  bread  and  wine  are  the 
created  gifts  of  God,  and  on  the  altar  they  are  changed  from  earthly 
into  heavenly  gifts  —  and  then  after  their  consecration  they  are 
given  to  us  as  a  possession  and  for  our  enjoyment.  At  the  last  word 
(praestas,  bestow)  we  should,  therefore,  think  on  what  is  on  the 
altar  (haec  bona)^  that  is,  on  the  consecrated  elements,  —  in  other 
words,  on  the  sacrificial  Body  and  Blood  of  Christ  consecrated  from 
bread  and  wine.  The  same  thought  may  also  be  thus  expressed: 
with  regard  to  the  manifold  power  of  God,  or  Christ,  here  described, 
by  "all  these  good  things"  are  to  be  understood  partly  the  natural 
goods  of  bread  and  wine,  partly  the  supernatural  goods  of  the  Body 
and  Blood  of  Christ;  the  former  He  ''creates,  sanctifies,  vivifies," 
but  the  latter,  the  Body  and  Blood  of  Christ,  He  bestows  upon  us  in 
Communion,  or  as  a  sacrificial  gift,  which  we  may  and  should 
offer  Him. 

Through  His  Son  Jesus  Christ  God  the  Father  creates  "always" 
{semper  creas)  —  as  in  the  beginning  of  the  world,  so  now  also  — 
all  the  products  of  nature,  hence  the  most  noble  nourishing  plants, 
that  is,  the  material  goods  of  wheat  and  grapes;  for  year  after  year 
He  causes  herbs  to  grow  for  the  use  of  man,  so  that  He  may  bring 


voce  se  faciens  omnium  charismatum,  quae  sacerdos  multiplici  sacramentorum 
diversitate  studuit  impetrare.  Jam  ergo  quasi  mutato  habitu,  quo  utebatur,  dum 
sacra  mysteria  tractaret,  viutat  vocein  CIvoii.  Carnot.  Serm.  5).  —  With  regard  to 
the  conclusion  of  the  preceding  prayer  said  in  silence,  Blessed  Albertus  Magnus 
makes  the  judicious  remark :  Est  conclusio,  ad  quam  nullus  respoudet  '^Ainen^^ 
(sicut  in  aliis  Secretorum  conclusionibus)  nisi  Angeli,  qui  in  ministerio  esse 
dicuntur  (Tract.  Ill,  c.  9). 
43 


690  II'  Liturgical  and  Ascetical  Part. 

forth  bread  oat  of  the  earth,  and  wine  may  cheer  the  heart  of  man 
(Ps.  103,   14—15).^ 

These  created  gifts  of  nature,  the  Ahnighty  then  changes  through 
the  same  Jesus  Christ  into  the  heavenly  sacrificial  gifts  of  the 
Eucharist  —  a  change  of  substance,  which  is  here  apprehended  and 
represented  under  a  threefold  aspect.  For  it  is  the  most  perfect  and 
consummate  sanctification  (sa)ictijicas)^  vivifying  {vivijicas)  and 
blessing  {benedicts)  of  the  material  substances  of  bread  and  wine.^  — 
By  the  Consecration,  the  bread  and  wine  are  "sanctified'^  in  the 
hio-hest  decree;  for  their  substances  vanish,  and  in  their  stead  there 
are  present  the  most  holy  Body  and  Blood  of  Christ  m  union  with  His 
most  holy  soul  and  infinitely  holy  divinity,  whilst  the  appearances 
still  remain,  but  they  likewise  receive  in  this  sacramental  connection 
a  sanctified  character.^  —  Furthermore,  by  the  Consecration  the 
dead,  lifeless  elements  of  bread  and  wine  are  "vivified",^  that  is, 
changed  into  the  living  and  enlivening  bread  (panis  vivus  et  vitaVis) 
of  the  Body  of  Christ  and  into  the  life-streaming  beverage  of  the 
Blood  of  Christ;  the  Eucharistic  Saviour  is,  indeed,  the  Eternal 
Living  One,  who,  as  the  Son  of  the  living  God,  hath  life  in  Himself 
(John  5,  26)  and  is  the  source  of  all  supernatural  life  for  the  creature 
(John  I,  4).  —  Finally,  the  bread  and  wine  are  in  the  fullest  sense 
of  the  term  "blessed"  by  the  Consecration,^  that  is,  not  merely  made 
a  blessed  out  of  an  ordinary  food,  as,  for  example,  when  water  and 
oil  are  blessed  as  materials  for  other  sacraments,  but  far  more  are 
chanofed  as  to  their  entire  substances  into  Christ's  blessed  sacrificial 


1  Per  Christum  omnipotens  Deus  Pater  haec  bona  oinniay  quae  sacris  altaribus 
consecrantur,  nou  solum  in  exordio  muudi  creavit,  condeudo  quod  non  erat .  .  ., 
sed  etiam  semper  eadem  bona  creat  propagando  et  reparando,  ut  per  aunos  siugulos 
et  novae  segetes  et  nova  vi7ia  nascantur  (Florus  Diacon.  n.  73). 

2  Quoniam  corpus  Christi  est  sanctum  et  benedictum,  idcirco  per  hoc  quod 
Deus  Pater  convertit  haec  omnia  (sc.  panem  et  vinum)  in  corpus  et  sanguiuem 
Christi,  dicitur  ea  sanctificare,  vivificare  et  beuedicere  (Dion.  Carthus.  Expos. 
Missae  art.  36). 

3  Panis  ille  quern  videtis  in  altari,  sanctificatus  per  verbum  Dei,  corpus  est 
Christi;  calix  ille,  imo  quod  habet  calix,  saiictificatum  per  verbum  Dei,  sanguis 
est  Christi  (S.  Aug.  Serm.  227  [ad  Infantes  de  vSacramentis] ). 

4  In  the  Mozarabic  Liturgy  (In  1.  Dominica  post  Octav.  Epiphan.)  the  sub- 
stantial change  of  the  Eucharistic  elements  is  expressed  by  the  following  words: 
Coelesti  benedictione  creatura  visibilis  atiimatur.  Again  (In  Ascensione  Domini): 
Visitet  et  vivificet  ea  (sc.  munera)  Spiritus  tuus  sanctus,  qui  per  vaporem  iucendii 
Heliae  prophetae  holocaustum  adsumpsit. 

5  In  the  Ordination  Rite  of  priests  the  Church  prays:  In  obsequium  plebis 
tuae  panem  et  vinum  in  corpus  et  sanguinem  Filii  tui  immaculata  benedictione 
transformcnt.  — Verba,  in  quibus  consistit  vis  consecrandi,  dicuntur  benedictio  turn 
ratione  beuedictionis  praecedentis,  tum  quia  ad  eorum  prolationem  Dominus  bene- 
dicity  quia  convertit  in  corpus,  quod  super  omnia  benedixity  ditando  perfectis  donis 
gratiarum  animam,  et  sanctificatioue  et  puritate  carnem  illam  sauctissimam  (S, 
Bonav.  IV,  dist.  10,  p.  2,  dub.  3). 


64.    The  Conclusion  of  the  Canon.  691 

Body  and  sacrificial  Blood,  which  overflow  from  the  fulness  of 
heavenly  things.^ 

The  ahar  gifts  thus  sanctified,  vivified  and  blessed,  that  is,  con- 
secrated, ^'are  bestowed  upon  us"  {praestas  nohis)  by  God  through 
Jesus  Christ  for  our  property  as  Sacrifice  and  Sacrament,  as  ransom 
and  food  of  the  soul,  as  our  highest  and  most  sacred  Good. 

A  still  richer  and  more  profound  meaning  of  the  above  w^ords 
may  be  discovered,  if  we  regard  the  bread  and  wine,  which  lie  on 
the  altar  according  to  visible  appearances,  as  the  representatives  of 
all  the  other  products  of  nature;  then  God,  or  Jesus  Christ,  appears 
as  the  author  and  dispenser  of  all  the  collective  goods  of  the  natural 
and  supernatural  order.  Such  a  view  becomes  natural  considering 
the  custom  formerly  much  in  use  of  performing  at  this  point  all 
kinds  of  blessing.  At  certain  times  and  on  special  feasts  there  was 
a  blessing  immediately  before  this  prayer  (Per  quem  .  .  .)^  by  means 
of  a  specially  inserted  formula  for  various  objects,  chiefly  articles  of 
food,  for  example,  water,  milk,  honey,  grapes,  beans,  fruit.  Now 
when  such  blessed  objects  lay  near  the  altar,  they  could  —  but  in  a 
somewhat  diflerent  sense  —  be  also  comprised  among  "all  these 
good  things,  that  God  ever  creates,  sanctifies,  vivifies,  blesses  and 
bestows  upon  us"  through  Jesus  Christ.  —  Even  now  the  bishop, 
according  to  a  strict  ordinance,  has  annually  on  Holy  Thursday  at 
this  place  in  the  Canon  to  bless  the  holy  oil  for  the  sick  (oleum  in- 
firmorimi).  If  we  would  seek  a  (mystical)  reason  for  this  ordinance, 
it  must  certainly  appear  highly  proper  and  profoundly  significant 
that  in  the  Canon,  when  the  sacrificial  death  of  Christ  is  celebrated, 
and  immediately  after  the  prayer  (Nohis  qiwque  peccatorihus)^ 
which  implores  for  sinful  man  from  the  Divine  Mercy  a  share  in  the 
beatitude  of  the  saints,  that  oil  should  be  blessed,  whose  sacramental 
power  and  grace  fortifies  the  soul  for  the  combat  of  death,  and  tends 

^  The  three  wferds  sanctificas,  vivificas,  benedicis  are  understood  still  in 
another  way.  By  sanctificatio  is  meant  the  preparatory  sanctification  of  the  sacri- 
ficial matter  through  the  oblation,  by  vivificatio  its  change  by  the  Consecration, 
and  by  benedictio  the  fulfilment  of  the  sacrificial  gifts  with  all  heavenly  blessing. 
—  Hac  oratione  Kcclesia  profitetur,  maximum  Eucharistiae  beneficium  a  Deo  sibi 
esse  collatum,  a  quo  panis  et  vinum,  elementa  eucharistica  consecranda,  creantur ; 
creata,  cum  altari  admoventur,  sanctificantur ;  sanctificata  vivificantur,  cum  in 
corpus  et  sanguiuem  Christi  transsubstantiantur ;  vivificata  benedicuntur  donisque 
Spiritus  sui  sancti  affatim  replentur,  atque  ita  benedicta  nobis  indignis  servis  suis 
fruenda  traduntur  CLesley  S.  J.  [Migne  85,  553]  ). 

2  The  Gelasian  Sacramentary  has  here  (in  Ascensa  Domini)  the  rubric:  Inde 
vero  modicum  ante  expletum  Canonem  benedices  fruges  novas,  after  which  comes 
the  following  benediction  formula:  Benedic,  Domine,  et  has  fruges  novas  fabae, 
quas  tu,  Domine,  rore  coelesti  et  inuudantia  pluviarum  ad  maturitatem  perducere 
dignatus  es,  ad  percipiendum  nobis  cum  gratiarum  actione  in  nomine  D.  N.  J.  Ch. 
Per  quem  haec  omnia.  .  .  This  blessing  of  the  first  fruits,  before  the  concluding 
prayer  of  the  Canon,  was  never  general,  but  prescribed  only  by  individual  bishops. 
A  Sacramentarium  vetus  of  the  eleventh  century  admits  the  words  Per  quem  haec, 
Domine,  semper  bona  creas,  sanctificas,  vivificas,  benedicis  et  nobis  servis  tuis 
largiter  praestas  even  into  the  benedictio  palmae  et  olivae.     (Cfr.  IMigne  151,  843.) 


692  //.  Liturgical  and  Ascetical  Part. 

to  remove  all  tlie  remains  of  sin,  that  is,  the  last  obstacle  to  admit- 
tance into  eternal  glory.  — The  intimate  relation  of  such  blessings 
Avith  the  sacrificial  celebration  places  before  our  eyes  the  truth,  that 
every  blessing,  every  grace  and  consecration  (in  a  certain  sense) 
proceeds  from  the  Eucharistic  Sacrifice. 

As  Jesus  Christ  is  for  the  entire  Church,  yea,  for  the  whole 
creation,  the  never- failing  fountain  of  blessing  and  the  vivifying  sun 
of  grace,  thus  also  ^'through  Him  and  with  Him  and  in  Him," 
especially  inasmuch  as  He  offers  Himself  and  is  offered  on  the  altar, 
there  is  given  "to  the  Father  Almighty,  in  the  unity  of  the  Holy 
Ghost,  all  honor  and  glory,"  that  is,  the  most  perfect  homage,  ven- 
eration and  glorification.^  The  somewhat  ambiguous  expression 
"through  Him,  and  with  Him,  and  in  Him"  (per  ipstim  et  cum 
ipso  et  in  ipso)  may  be  explained  in  different  ways;  and  in  this 
singular  expression  regard  must  ever  be  had  to  the  twofold  nature 
of  Jesus  Christ. 

Through  Jesus  Christ  (per  ipstim)  the  Father  and  the  Holy 
Ghost  are  honored  and  glorified  in  an  infinitely  sublime  manner — at 
one  time,  inasmuch  as  the  God-Man  offers  Himself  on  the  altar;  and 
then,  in  as  far  as  the  homage  and  adoration  of  all  creatures  through 
Him  alone  as  the  one  Mediator  that  can  be  pleasing  to  God.  —  At 
the  same  time  and  jointly  with  Jesus  Christ  (citm  ipsoy  the  Father 
and  the  Holy  Ghost  receive  all  honor  and  praise;  for  Jesus  Christ  is 
true  God  and,  therefore,  "together"  with  the  other  divine  persons 
"adored  and  glorified"  (simul  adoratur  et  conglorificatur).  More- 
over, the  Eucharistic  Sacrifice  of  praise  and  adoration  is  offered  in 
like  manner  to  all  the  Persons  of  the  Most  Holy  Trinity.  —  Finally, 
in  Jesus  Christ  (in  ipsoY  the  Father  and  the  Holy  Ghost  also  are 
glorified,  since  all  three  Divine  Persons  by  reason  of  the  unity  of 
their  essence  are  eternally  in  each  other,  and,  consequently,  the 
veneration  of  one  is  not  to  be  separated  from  the  \eneration  of  the 
other  two. 

If  we  consider  Jesus  Christ  according  to  His  human  nature  as 
our  Head  and  our  Mediator,  then  we  render  to  the  triune  God  all 
honor  and  glory  "through  Him"  and  "with  Him",  in  that  we  in 
union  with  Him  in  the  offering  of  the  Sacrifice,  and  "in  Him",  in 
so  far  as  we  are  inchtded  in  His  Sacrifice  and  are  jointly  offered 
with  it. 

2.  The  Liturgical  Action.  —  The  accompanying  rite  harmo- 
nizes magnificently  with  the  text  of  the  prayer.     The  threefold  sign 


1  Omnis  honor  et  gloria,  Traaa  77  56^a  =  the  highest,  absolutely  perfect  honor 
and  glorification. 

2  Ciim  ipso,  quia  Filius  a  Patre  separari  non  debet,  sed  simul  cum  eo  venerari. 
Honor  enim  uni  personae  inipensus  toti  Trinitati  adorandae  saltem  implicite  ex- 
hibetur  (Dion.  Carthus.  Expos.  Missae  art.  36). 

•'5  In  ipso,  i.  e.  omnis  honor  et  gloria  est  tibi  Patri  atque  Spiritui  sancto  seu 
in  unitate  vSpiritus  sancti  in  I'iliotno,  quia  omnis,  qui  Filium  Dei  vere  cognoscit, 
ex  ejus  cognitione  Deum  Patrem  glorificat  atque  honorat  (Dion.  Carthus.  1.  c). 


64.    TJie  Couclusion  of  the  Canon,  693 

of  the  Cross  prescribed  at  the  three  Avords  "sanctify,  vivify,  bless'' 
symbolizes  not  the  present,  but  the  accomplished  sanctification, 
the  vivifying  and  blessing  of  the  oblation,  which  took  place  at  the 
moment  of  Consecration,^  and,  at  the  same  time,  also  indicates  the 
fulness  of  life  and  of  blessing  contained  in  the  Eucharistic  sacrificial 
gifts  and  thence  flowing  out  over  the  Church. 

From  now  on  the  rite  of  the  sign  of  the  Cross  changes.  The 
sacred  sign  is  no  longer  made  with  the  hand  alone  of  the  priest,  but 
with  tlie  Sacred  Bodif  of  the  Lord.^  When  pronouncing  the  words 
"through  Him  and  with  Him  and  in  Him,"  the  sign  of  the  Cross  is 
made  three  times  with  the  sacred  Host  over  the  chalice  —  and  when 
mention  is  made  of  the  Father  Almighty  and  of  the  Holy  Ghost,  the 
holy  sign  is  made  twice,  between  the  chalice  and  the  breast  of  the 
priest.  One  reason  for  these  signs  of  the  Cross  may  consist  prin- 
cipally in  the  circumstance,  that  here  all  three  Divine  Persons  are 
mentioned  separately  and  consecutively,  —  the  Son  three  times; 
hence  a  threefold  sign  of  the  Cross  accompanies  the  mention  of  the 
Son.  At  the  threefold  designation  of  Jesus  Christ,  the  sign  of  the 
Cross  is  made  with  the  Host  over  the  chalice,  because  His  adorable 
(Flesh  and)  Blood  are  contained  therein  ;  but  as  this  no  longer 
obtains  w^hen  mention  is  made  of  the  Father  and  the  Holy  Ghost, 
the  last  two  signs  of  the  Cross  take  place  outside  of  the  chalice.  — 
To  this  may  be  added  a  still  further  signification.  The  signs  of  the 
Cross  which  are  formed  with  the  sacred  Body  of  the  Lord  over  and 
beside  the  chalice,  should,  in  harmony  with  the  words  spoken  at  the 
same  time,  indicate  that  the  highest  glory  and  honor  which  is  ren- 
dered to  God  through  and  with  and  in  Christ,  proceeds  from  the 
bloody  Sacrifice  of  the  Cross,  again  mystically  represented  and  re- 
newed in  the  unbloody  Sacrifice  of  the  Altar.  —  Whilst  the  priest 
pronounces  the  words  "all  honor  and  glory"  {omnis  honor  et 
gloria)^  he  holds  the  Host  and  the  chalice  in  his  hands,  raising 
them  slightly.  This  slight  elevation  (elevcdio  minor)  of  the  sacri- 
ficial gifts  is  far  more  ancient  than  the  greater  one  (elevafio  major) 
at  the  elevation.  Originally  this  minor  elevation  was,  as  it  were,  a 
more  solemn  invitation  to  all  to  render  their  homao^e  of  adoration  to 


1  Signa  tria  crucis  quae  hie  fiunt,  operatione  Trinitatis  per  virtutem  crucis 
ostendunt  facta  esse  quae  praemissa  sunt.  Signa  enim  facta  hucusque  post  con- 
secratiouem  non  consecrationem  operantur,  sed  ejus  faciunt  coinvienioratiofietn 
sive  testificationeni  (Robert.  Paulul.  De  offic.  eccles.  1.  2,  c.  36). 

2  The  rite  at  this  point  was  in  the  Middle  Age  differently  framed.  The  prac- 
tice of  forming  the  Cross  here  cum  oblatis  —  cum  corpore  dominico  —  cum  hostia, 
was  in  all  probability  brought  about  chiefly  by  the  circumstance,  that  at  the  Eleva- 
tion, which  here  took  place,  the  chalice  was  touched  with  the  Host.  Cum  oblata 
tangitur  calix.  —  Novissima  crux  cum  oblatione  celebratur  (Amalar.  Eclog.  n.  22). 
Cfr.  Ordo  Rom.  I,  n.  16.  —  Notandum  quod  cum  alia  signa  sola  manu  sacerdotis 
fiant,  ista  fiunt  de  corpore  Christi.  Hie  enim  ipsa  Christi  crucifixio  repraesentatur, 
quasi  Christus  quem  praesentem  credimus  sic  pro  nobis  in  ligno  crucis  est  extensus 
(Robert.  Paulul.  1.  c,  c.  37). 


694  //.  Liturgical  and  Ascetical  Part. 

the  Most  Holy^;  according  to  the  rite  of  that  epoch,  the  minor  ele- 
vation can  be  conceived  as  an  emphasizing  of  the  words  *'all  honor 
and  glory,''  that  is,  as  symbolically  indicating  the  glory  which  day 
after  day  ascends  from  the  altar  and  its  sacrificial  gifts  as  a  sweet 
odor  to  the  eternal  throne  of  the  Most  Holy  Trinity.  —  This  supreme 
praise  is  rendered  to  the  Most  High,  not  merely  as  long  as  this  world 
will  continue  to  last,  but  ^'forever  and  ever"  (2:)er  omnia  saectUa 
saecidoriim).  By  this  majestic  and  overpowering  conclusion,  recited 
aloud  or  sung,  the  mystic  and  solemn  silence  of  the  Canon  is  broken, 
in  order  that  the  people,  by  answering  Amen^  may  make  known 
their  assent  to  and  approval  of  all  that  the  priest  alone  with  God 
praying  and  offering  in  the  holy  cloud  has  performed.  Thus  the 
Canon  terminates  in  an  enthusiastic  Doxology,  which  is  the  glori- 
ously developed  crown  of  blossoms  of  the  ancient,  venerable  sacri- 
ficial prayer.  The  entire  rite  of  the  Mass  —  word  and  action  —  is 
simple,  but  grand  and  touching :  does  our  disposition  correspond 
therewith?  Are  our  mind  and  heart  as  strongly  affected  as  they 
should  be  amid  such  wonderful  mysteries,  accomplished  before  our 
eyes  and  by  our  hands? 

THIRD   ARTICI^E. 

The   Communion. 
65.     Preliminary  Remarks. 

The  Communion  is  the  last  principal  part  of  the  Sacrifice  and, 
therefore,  it  brings  the  celebration  of  Mass  to  its  termination.  The 
Eucharist  is,  indeed,  according  to  its  very  nature  and  object,  a  food- 
offering  and  a  sacrificial  food.'^  —  It  is  a  food-offering,  for  the 
Divine  Lamb  is  in  the  Consecration  mystically  immolated  and  offered 
on  the  altar,  that  He  may  be  partaken  of  by  those  who  offer.  The 
essential  sacrificial  act  must  precede  its  reception  as  food  by  Com- 
munion, as  it  consists  precisely  in  the  preparing  of  the  sacrificial 
repast.  Christ's  Body  and  Blood  are  thereby  sacrificed,  that  they 
may,  under  the  separate  appearances  of  bread  and  wine,  be  placed  on 
the  altar.  Only  by  Communion  does  the  Eucharistic  Sacrifice  attain 
its  destination  as  a  food-offering  and  as  such  is  thereby  rendered 
complete.  Because  of  this  arrangement  and  connection  of  the 
Sacrifice  of  the  Altar  with  the  Communion  of  the  celebrant,  this 
Communion  constitutes,  although  not  an  essential,  yet  an  integral 
part  of  the  Eucharistic  Sacrifice;  it  would  be  incomplete  if  Com- 
munion were  not  joined  thereto.  According  to  divine  and  ecclesias- 
tical law,  the  celebrant  at  least  must  eat  and  drink  of  the  sacrificial 


^  In  many  places,  for  example,  in  Belgium,  a  threefold  sign  is  here  given  with 
the  little  bell ;  this  custom,  being  of  ancient  origin,  may  be  tolerated.  (Cfr.  S.  R. 
C.  14.  Maji  1856.) 

2  Quamvis  sacramenti  usus  non  sit  de  essentia  sacramenti,  est  tamen  ad  com- 
pletum  esse  ipsius,  inquantum  pertiugit  ad  hoc,  ad  quod  institutum  est  (S.  Tliom. 
IV,  dist.  8,  q.  2,  a.  1,  sol.  2  ad  1). 


6d.   Preliminary  Remarks.  695 

Body  and  sacrificial  Blood  which  have  been  previously  offered  by 
him  in  sacrifice  to  God,  that  by  such  participation  he  may  enter  into 
the  most  intimate  communion  of  sacrifice  with  Christ.  "The  chaHce 
of  benediction,  which  we  bless,  is  it  not  the  communion  of  the  Blood 
of  Christ?  And  the  bread,  which  we  break,  is  it  not  the  partaking 
of  the  Body  of  the  Lord?"     (i  Cor.  lo,  i6.) 

Therefore,  the  Eucharist  is  also  sacrificial  food  and  sacrificial 
drink;  the  Eucharistic  repast  is  a  sacrificial  repast,  because  it  is  the 
precious  fruit  of  the  Sacrifice  of  the  Altar.  It  is  only  by  a  sacrificial 
act  that  the  sacramental  food  of  life  can  be  gained  and  prepared. 
To  the  sacrificial  act  is  attached  the  sacrificial  repast ;  the  Com- 
munion is  a  participation  in  the  preceding  and  accomplished  Sacri- 
fice. But  as  Christ  must  Himself  become  previously  a  Victim,  in 
order  to  become  our  food  of  grace,  thus  also  must  we  previously  offer 
ourselves  to  Him  in  worship  and  life,  so  as  to  be  worthy  of  the 
Eucharistic  sacrificial  repast.^ 

The  Eucharist  is  both  a  sacrifice  and  a  sacrament;  but  as  sacri- 
fice and  sacrament  it  acts  in  different  ways  and  produces  different 
effects  of  grace,  so  that  the  fruits  of  the  Sacrifice  are  to  be  dis- 
tinguished from  the  fruits  of  Communion. ^  As  the  faithful,  as 
"a  holy  and  royal  priesthood,"  unite  in  offering  the  Eucharistic 
Sacrifice,  they  should  also  by  sacramental  or  at  least  by  spiritual 
Communion  unite  themselves  with  and  participate  in  the  Sacrifice 
offered,  in  order  thus  to  receive  the  fruits  of  the  Sacrifice  in  greater 
abundance. 

The  Communion  forms  the  centre  of  the  following  part  of  the 
liturgy  of  the  IMass:  the  prayers  which  precede  the  Communion  may 
be  regarded  and  designated  as  preparation  ;  the  others,  which  are 
joined  thereto,  as  thanksgiving.  It  will  not  be  surprising,  but  rather 
readily  conceived,  that  there  should  be  still  other  things  harmonizing 
with  the  accomplished  Sacrifice,  if  we  remember  that  the  Communion 
is  the  sacrificial  repast,  and  as  such  is  the  perfect  exterior  conclusion 
of  the  sacrificial  action. 

66.     The  Pater  Noster  and  its  Appendix. 

I.  The  Lord's  Prayer  has  from  the  time  of  the  x\postles-^  formed 
a  constituent  part  of  the  sacrificial  celebration,  in  the  East  and  in  the 

1  Ipsaparticipatio  corporis  et  sanguinis  Domini,  cum  ejus  panem  manducamus 
et  calicem  bibimus,  hoc  utique  nobis  insinuat,  ut  moriamur  mundo  et  vitam  nostram 
absconditam  habeamus  cum  Christo  in  Deo  carnemque  nostram  crucifigamus  cum 
vitiis  et  coucupiscentiis  suis.  Sic  fit,  ut  omnes  fideles  qui  Deum  et  proximum 
diliguut,  etiamsi  non  bibant  calicem  corporeae  passionis,  bibaut  tamen  calicem 
dominicae  caritatis,  quo  inebriati  membra  sua,  quae  sunt  super  terram,  m.ortificent 
et  induti  Dominum  J.  Chr.  carnis  curam  non  faciant  in  desideriis  neque  contem- 
plentur  quae  videntur,  sed  quae  non  videntur  (S.  Fulgent.  Contra  Fabian,  frag.  28). 

2  Concede  nobis,  omnipotens  Deus,  ut  his  muneribus,  quae  .  .  .  deferimus,  et 
/e  placernus  exhibitis  et  nos  vivificeniur  acceptis  (Sacrament.  Gregor.). 

2  St.  Jerome  dates  the  use  of  the  Our  Father  at  the  Sacrificial  Celebration  to 
an  ordinance  of  the   Lord   Himself.       Sic    (Christus)    docuit   discipulos   suos,    ut 


696  //.  Liturgical  and  Ascetical  Part. 

West.  It  is  recited  aloud,  or  sung,  and  is  placed  at  the  beginning  of 
the  Communion  rite,^  in  the  same  manner  as  the  Preface  introduces 
the  Canon,  or  Consecration.  The  position  of  the  Pater  Noster  in 
the  organism  of  the  Mass  is  very  appropriate;  for  according  to  its 
contents  it  can  be  referred  partly  to  the  Sacrifice,  partly  to  the  Com- 
munion, forming  a  beautiful  transition  between  these  two  parts  and 
connecting  them  with  each  other.  In  the  "Our  Father"  we  pray 
for  the  sanctification  of  His  divine  name,  for  the  coming  of  the 
divine  kingdom,  and  the  fulfilment  of  the  divine  will — ;  then,  the 
granting  of  our  daily  bread — ;  finally,  the  forgiveness  of  debt,  the 
preservation  from  temptation  and  deliverance  from  evil.  The  first 
three  petitions  take  flight  to  the  heights  of  Heaven  and  are  concerned 
with  the  glorifying  of  God;  but  the  last  three  descend  to  the  lowly 
things  of  this  world,  and  have  for  object  the  salvation  of  man.  The 
first  three  petitions  are  connected  with  the  last  three  by  the  fourth 
and  central  petition,  which  refers  as  well  to  the  supernatural  bread 
of  the  soul,  as  to  the  earthly  bread  of  the  body.  We  hope  for  and 
obtain  the  honor  of  God  and  the  salvation  of  the  world  principally 
through  the  Eucharistic  Bread  of  heaven,  not  merely  inasmuch  as 
it  is  a  sacrificial  gift,  but  also  in  as  far  as  it  is  a  sacrificial  food.^ 

In  the  Roman  rite  the   "Our  Father"    is  introduced  by  the 


quotidie  m  corporis  illius  sacrificio  credentes  audeant  loqui :  Pater  noster,  qui  es 
in  coelis  .  .  .  (Adv.  Pelag.  1.  3,  n.  15).  —  The  same  is  found  in  all  liturgies,  but  it 
was  and  is  not  recited  in  all  in  the  same  manner.  Among  the  Greeks  it  is  said  in 
a  low  tone  by  the  priest,  while  the  entire  congregation  recite  it  aloud.  In  the 
Mozarabic  Rite  the  people  respond  to  the  priest,  who  recites  or  sings  it  aloud,  in 
the  following  manner:  Pater  noster,  qui  es  in  coelis.  R.  A^nen.  —  Sanctificetur 
nomen  tuum.  R.  Amen.  —  Adveniat  regnum  tuum.  R.  Amen.  —  Fiat  voluntas 
tua  sicut  in  coelo  et  in  terra.  R.  Amen.  —  Panem  nostrum  quotidianum  da  nobis 
hodie.  R.  Quia  Deus  es.  —  Et  dimitte  nobis  debita  nostra,  sicut  et  nos  dimittimus 
debitoribus  nostris.  R.  Amen.  —  Et  ne  nos  inducas  in  tentationem.  R.  Sed  libera 
nos  a  malo.  —  In  Christian  antiquity  the  Our  Father  was  regarded  as  really  and 
exclusively  the  "prayer  of  the  faithful"  (eux^  t^v  ttl<ttQ)v^\  for  the  baptized  alone 
had  the  right  to  address  God  as  their  Father.  Recall  the  so-called  traditio  (de- 
livery) and  redditio  (return)  of  the  Oratio  dominica  ('and  the  Symbol)  in  the  old 
baptismal  practice.  The  Our  Father  is  also  called  legitima  et  ordinaria  oratio  — 
prex  legitima.     (Cfr.  Tertull.  De  orat.  c.  10.) 

1  Previous  to  the  time  of  St.  Gregory  the  Great  it  was  not  recited  (as  is  still 
the  case  in  the  Ambrosian  and  Mozarabic  Rites)  until  after  the  breaking  of  the 
Host;  this  Pope  gave  it  its  present  position  immediately  after  the  Canon  (mox 
post  precem). 

2  vSequitur  Oratio  dominica  cum  appositionibus  congruis.  Una  enim  praece- 
dens  eam  fiduciam  praedicat,  qua  Doniinuni  creatoiem  Patreni  dicere  praesuniainus; 
altera  subsequens  explicat,  quomodo  et  a  quibus  malis  per  Dominum  nos  liberari 
petamus.  Quae  Oratio  dominica,  quia  priiis  quam  cetera  in  consecratione  sacri- 
ficiorum  assumpta  est,  in  expletione  ejusdeni  sacratissimae  actionis  digne  ponitur, 
ut  per  banc  purificati  qui  communicaturi  sunt,  quae  saucte  confecta  sunt,  digue  ad 
salutem  veram  percipiant  (Walafrid.  Strabo  c.  23;. 


66.    The  Pater  Noster  and  its  Appendix.  697 

Oremiis^  and  an  uncliangeable  preamble, ^  to  whicli  St.  Cyprian 
already  alludes.^  We  refer  to  and  rely  therein  on  the  wholesome 
precepts  and  divine  instruction  (Praeceptis  salutarihus  moniti  et 
divina  iiistltutione  formati)^  as  though  we  would  excuse  ourselves 
that  *'we  make  bold"  (audenius)^  as  poor  creatures  to  call  the  Lord 
of  heaven  and  earth  "Our  Father"  and  invoke  Him  as  "Father", 
to  send  up  to  Him  such  familiar  and  bold  petitions.  The  Lord  Him- 
self commanded  and  taught  us  to  repeat  this  prayer  with  heart  and 
lips,  saying:  "Thus  shall  you  pray"  —  Sic  orahitis  (Matt.  6,  9)  — 
then  He  continued: 


Pater  noster,  qui  es  in  coelis; 
sanctificetur  nomen  tuum.  Ad- 
veniat  regnum  tuum.  Fiat  vo- 
luntas tua,  sicut  in  coelo  et  in 
terra.  Panem  nostrum  quotidia- 
num  da  nobis  hodie.  Et  dimitte 
nobis  debita  nostra,  sicut  et  nos 
dimittimus  debitoribus  nostris. 
Et  ne  nos  inducas  in  tentationem 
—  R.  Sed  libera  nos  a  malo.  — 
Amen. 


Our  Father,  who  art  in  heav- 
en, hallowed  be  Thy  name:  Thy 
kingdom  come:  Thy  will  be  done 
on  earth  as  it  is  in  heaven.  Give 
us  this  day  our  daily  bread:  and 
forgive  us  our  trespasses,  as  we 
forgive  those  who  trespass  against 
us.  And  lead  us  not  into  temp- 
tation. —  R.  But  deliver  us  from 
evil.  —  Amen. 


Tertullian  says  (De  Or  at.  c.  1)^  that  the  Lord's  Prayer  is  as 
brief  and  concise  in  words  as  it  is  full  of  thought  {quantum  sub- 
stringitur  verbis^  tantum  diffunditur  sensibus)^  and  then  he  designates 
it  as  "the  abbreviated  Gospel"  {breviarium  totius  Evangelii),  which 
"together  with  the  especial  theme  of  the  prayer"  —  namely,  the 
adoration  of  God  and  petition  for  man —  "contains  almost  the  whole 
sum  of  the  doctrine  and  law  of  Christ."  This  glorious  prayer  is  so 
profound  in  its  signification,  so  rich  in  mysteries,  in  its  efficacy  so 

1  Cur  hanc  solam  Orationem  praecedit  adhortatio,  cum  plures  in  hoc  Canone 
faciamus  et  ad  nullam  hortati  sumus  ?  Quia  illae  sunt  inferiores  et  humana  ratione 
compositae ;  haec  perfecta  et  a  solo  Deo  formata  (B.  Odo  Camer.  In  Can.  dist.  4).  — 
Dignum  profecto  fuit,  ut  tota  haec  tarn  sacrosancta  actio  Dominica  oratione  con- 
cluderetur,  et  petitiones  fidelium,  quas  vel  propter  futuram  vel  propter  praesentem 
vitam  nos  Dominus  docuit,  per  eandem  passionis  ejus  commemorationem  efficacius 
contfnendarentur.  Admonetur  ergo  tota  Ecclesia  et  dicitur  a  sacerdote  ^^Oremus^^ 
et  orat  Ecclesia  cinn  sacerdote,  non  voce,  sed  corde  :  labia  clausa  sunt,  sed  patet 
conscientia ;  silentium  est,  clamat  pectus,  sed  auribus  ille  audit  qui  miseretur 
(Florus  Diac.  n.  75). 

2  In  all  liturgies  the  Our  Father  is  introduced  by  a  Preface,  in  the  Mozarabic 
and  the  ancient  Gallican  it  continually  varies  according  to  the  course  of  the 
ecclesiastical  year.  The  Milan  Liturgy  has  but  twice  (on  Holy  Thursday  and 
Easter  Sunday)  a  formula  of  this  introduction  differing  somewhat  from  the  Roman. 

%  2  Qui  (sc.  Dominus)  inter  cetera  salutaria  sua  monita  et  praecepta  divina, 
quibus  populo  suo  consulit  ad  salutem,  etiam  oraudi  ipse  formam  dedit,  ipse  quid 
precaremur,  nionuit  et  instrtixit  (De  orat.  Domin.  c.  2). 


698  //.   Liturgical  and  Ascctical  Part. 

powerful,  and  in  its  arrangement  so  ingenious,  that  no  one  is  able  to 
conceive  or  express  it.^  There  are  innumerable  explanations,  more 
or  less  complete,  of  the  Pater  Noster-,  hence  we  content  ourselves 
to  give  a  mere  sketch  of  its  immeasurably  rich  contents,^  and  in  so 
doing  we  shall  adhere  to  the  masterly  interpretation  of  the  Angelic 
Doctor. 

The  introduction  of  the  prayer  awakens  confidence;  but  this  is 
principally  brought  about  by  contemplating  that  love  of  God  which 
desires  our  every  good  —  hence  we  say:  "Our  Father";  then  by 
considering  His  greatness  and  majesty,  by  virtue  of  which  He  can 
bestow  on  us  every  good  —  therefore  do  we  say:  'Svho  art  in 
heaven." ^ 

The  prayer  itself  contains  not  only  all  that  we  should  ask  for, 
but  the  succession  one  after  another  of  the  seven  petitions  shows  the 
order  wdiich  we  should  observe  in  imploring  the  various  goods  from 
God;  it,  therefore,  regulates  our  affections,  inclinations  and  desires 
{est  informativa  totius  nostri  affectiis). 

Evidently  the  first  object  of  our  desires  is  God  Himself,  who  is 
the  term  and  end  of  our  whole  being.  —  But  our  desires  aspire  to 
God  in  a  twofold  manner:  on  the  one  hand,  inasmuch  as  we  desire 
the  glory  for  God  Himself  —  and  on  the  other,  inasmuch  as  we  desire 
the  glory  of  God  for  ourselves,  that  is,  we  would  share  its  enjoyment. 
Accordingly,  the  first  petition  reads:  "hallowed  be  Thy  name," 
whereby  we  implore  the  glorification  of  God;  the  second:  "Thy 
kingdom  come,"  whereby  we  ask  that  we  may  arrive  at  the  partici- 
pation in  the  glory  and  beatitude  of  His  heavenly  kingdom. 

The  two  following  petitions  refer  to  what  is  conducive  to  the 
attainment  of  our  last  end.  For  this  it  is,  above  all,  necessary  that 
we  should  merit  eternal  happiness  by  obediently  keeping  the  divine 
commandments;  but  since  w^e  are  unable  to  accomplish  this  by  our 
own  strength,  we  beg  the  necessary  assistance  of  grace  from  on  high 
with  the  words:  "Thy  will  be  done  on  earth  as  it  is  in  heaven."  — 
A  further  means  for  the  attainment  of  our  being  and  its  end  is  our 
daily  bread,  inasmuch  as  thereby  the  bread  of  the  soul  is  understood, 


1  De  liujus  orationis  expositione,  laude  et  efficacia  tanta  jam  a  Sanctis  atque 
catholicis  doctoribus  dicta  suut,  ut  paene  taedio  sit  ea  perlegere.  Verumtamen  nee 
digna  nee  sufficieutia  dicta  sunt  nee  usquam  dicentur.  Tanta  nempe  est  hujus 
gloriosae  orationis  profunditas  in  sensu,  fecunditas  in  mysteriis,  efficacia  in  effectu, 
artificialitas  in  processu  sen  ordine,  ut  nemo  capere  queat  vel  eloqui  (Dion. 
Carthus.  In  c.  6.  S.  Matth.). 

2  In  orationis  dominicae  expositione  niulta  a  Sanctis  Patribus  dicta  leguntur; 
sed  quia  mens  orantis  tot  ea  hora  capere  non  potest,  nos  de  singulis  petitiouibus 
pauca  dicere  volumus,  ut  qui  orat  intellegere  possit  quid  petat  et  intellegens  de- 
votior  fiat  (Robert.  Paulul.  De  offic.  eccles.  1.  2,  c.  38). 

3  Quamvis  oratio  ista  communiter  dirigenda  sit  ad  totam  Trinitatem,  quae 
est  unus  Deus  et  Pater  noster  ratione  creationis  et  justificationis  sen  naturae  et 
gratiae  :  nam  naturam  et  gratiam  a  Deo  trino  sortimur ;  in  INIissa  tamen  specialiter 
ad  Patrein  dirigitur,  sicut  orationes  in  Canone  praecedeutes  et  oratio  proxime 
sequens  (Dion.  Carthus.  Expos.  Missae  art.  37). 


66.   The  Pater  Noster  and  its  Appendix.  699 

that  is,  chiefly  the  Most  Holy  Sacrifice  of  the  Altar,  whose  daily 
reception  is  profitable  to  man,  and  in  which,  as  in  their  fonntain- 
source,  all  the  other  Sacraments  are  included;  moreover,  on  the  other 
hand,  also  inasmuch  as  thereby  the  bread  of  the  body  is  understood, 
by  which  all  is  meant  that  serves  and  sufflces  for  the  maintenance  of 
life.  This  is  expressed  by  the  fourth  petition:  ''Give  us  this  day 
our  daily  bread." 

The  last  three  petitions  supplicate  the  removal  of  all  impedi- 
ments which  could  hinder  us  in  the  attainment  of  our  last  end.  The 
first  and  greatest  of  these  impediments  is  sin,  which  directly  excludes 
us  from  the  kingdom  of  heaven;  hence  we  pray:  "Forgive  us  our 
trespasses,  as  we  forgive  those  who  trespass  against  us."  —  Here  is 
to  be  reckoned  temptation  to  sin,  which  incites  to  oppose  the  will  of 
God  and  renders  its  fulfilment  difficult;  therefore,  we  implore:  "And 
lead  us  not  into  temptation,"  that  is,  do  not  permit  us  to  be  over- 
come by  temptation,  but  strengthen  us  to  gain  the  victory  over  it.  — 
Finally,  there  is  question  in  this. place  of  evil,  that  is,  the  temporal 
consequences  and  punishments  of  sin,  by  which  peace  is  disturbed 
and  whence  the  necessaries  of  life  cause  concern;  therefore,  in  the 
last  petition  we  cry:   "Deliver  us  from  evil." 

This  last  petition  is  here  made  in  the  name  of  the  faithful  by 
the  acolyte  or  choir, ^  after  which  the  priest  concludes  the  "Our 
Father"  by  saying,  in  a  low  voice,  Amen.^  This  Amen  from  the 
lips  of  the  priest,  who  is  mediator  between  God  and  man,  has  in  this 
place  a  peculiar  significance.  It  expresses  not  as  at  other  times 
consent  and  desire,  but  is,  so  to  speak,  the  answer  that  God  has 
received  and  heard  the  petition  of  the  people.  —  The  "Our  Father" 
is  recited  aloud, ^  or  sung,  in  order  that  all  present  may  join  in  the 
prayer  with  devout  hearts  and  in  childlike  confidence,^  to  which 
they  are  also  incited  by  the  Or  emus  ^  previously  said. 


1  Hoc  septimum  chorus  succinit,  in  quo  se  orasse  cum  sacerdote  ostendit. 
Ad  hoc  enim  fuerat  invitatus,  cum  sacerdos  ante  oratiouem  Dominicam  diceret 
^'Oremus'".  Deinde  subjuugit  sacerdos  Amen  ad  petitionum  omnium  praemissa- 
rum  confirmationem  (Robert.  Paulul.  1.  2,  c.  29).  —  Dicta  oratione  Dominica 
respondetur  ''Sed libera  nos  a  malo'\'  ipse  autem  sacerdos  tacite  respondet  '^Ainen^^ 
(Constit.  Hirsaug.  1.  1,  c.  86). 

2  In  orationis  dominicae  particula  final!  populus  tamquam  infirmus  petiit  a 
malo  liberari.  Cui  sacerdos  compatiens  dixit  ''Anien'\  desiderans  dicti  populi 
liberationem  secundum  unam,  aut  petitionis  susceptioneni  affirmans  secundum 
aliam  ejus  expositionem  (Gabr.  Biel,  Exposit.  Canon.  Missae  lect.  79). 

3  Alta  et  distinda  voce  dicitur,  ut  et  populus  et  postea  loco  ipsius  chorus 
ultirnam  petitionem  quasi  quendam  orationis  Dominicae  epilogum  recitare  et  sic 
in  ejus  partem  venire  potuerit  (Krazer  sect.  4,  art.  1,  c.  12,  §  273).  —  In  ecclesia  ad 
altare  Dei  quotidie  dicitur  ista  Dominica  oratio  et  audiunt  illam  fideles  (S.  Aucr. 
Sermo  58,  n.   12). 

^  In  the  Gelasian  and  Gregorian  Sacramentaries  the  Amen  is  omitted  after 
the  Our  Father.  Later  (probably  not  until  after  the  eleventh  century)  it  was  taken 
up  in  the  rite,  but  recited  only  in  a  low  tone  (submissa  voce)  by  the  priest,  as  the 


700  //.    Liturgical  and  Ascetlcal  Part. 

Tliis  divine  prayer,  so  full  of  ineffable  power,  inspiration,  holi- 
ness and  unction,  should  indeed  at  all  times  be  recited  with  profound 
devotion,^ —  but  especially  during  the  celebration  of  Mass,  when 
before  our  eyes  on  the  altar  He  reposes  who  taught  and  commanded 
us  thus  to  pray.^ 

2.  The  last  petition  of  the  ^'Our  Father''  is  continued  in 
silence  and  enlarged  upon  by  the  priest:  this  appendix  or  addition 
to  the  Lord's  Prayer  is  commonly  called  the  Embolism.^ 


Libera  nos,  quaesumus.  Do- 
mine,  ab  omnibus  malis,  praeter- 
itis,  praesentibus  et  futuris  :  et 
intercedente  beata  et  gloriosa 
semper    Virgine    Dei     genitrice 


Deliver  us,  we  beseech  Thee, 
O  Lord,  from  all  evils,  past, 
present  and  to  come:  and  by  the 
intercession  of  blessed  and  glo- 
rious Mary  ever  Virgin,  Mother 


people,  or  the  acolyte,  at  the  close  of  the  Embolism,  which  really  concludes  the 
petitions  of  the  Our  Father,  expresses  by  a  loud  Amen  his  faithful  and  devout 
assent,  the  confirmation  and  recommendation  of  these  petitions.  In  the  Hours  of 
the  Breviary  the  Amen  is,  on  the  contrary,  to  be  added  only  when  the  entire  Pater 
noster  is  recited  in  silence  (totum  secreto),  for  example,  at  Complin  before  the 
Confiteor ;  it  is  always  omitted  when  the  Our  Father  throughout  is  recited  aloud 
(totum  clara  voce),  for  example,  in  the  ferial  prayers  of  Lauds  and  Vespers;  or 
when  it  is  recited  in  silence,  but  commenced  and  concluded  aloud,  for  instance,  in 
the  dominical  prayers  of  Prime  and  Complin. 

^  Hanc  sacratissimam  orationem  ex  divinae  ac  sempiternae  Sapientiae  fonte 
immediate  manantem  devotissime  proferamus,  ettanto  devotius^  quanto  frequentius, 
ne  frequentia  incuriam  pariat  atque  fastidium,  sed  eam  saepius  iterando  crescamus 
semper  in  ejus  effectu  sen  gratia,  per  quam  ardentius  solito  repetatur  (Dion.  Car- 
thus.  In  c.  6.  S.  Matth.). 

2  Oratio  Dominica  cum  singular!  et  maxima  devotione  dicenda  est  in  Missa, 
ubi  Christus  auctor  ejus  tam  diguanter  atque  mirabiliter  ac  verissime  praesens  est, 
et  qui  eam  taliter  dicit,  ineffabilem  fructum  reportat  (Dion.  Carthus.  Expos. 
Missae  art.  37;. 

3  Embolismus,  ^/x/3oXi<r/A6s  from  i/x^dWoj,  I  add  =  inserted ;  substantive  =  in- 
sertion, middle  links,  addition.  The  Middle  Age  authors  usually  translate:  super- 
augmentum,  excrescentia.  —  Sequitur  in  altum  praefatio  Dominicae  orationis  et 
oratio  Dominica  cum  emdolismo  (Ordo  Rom.  II,  n.  llj.  —  Sequitur  emdolismuSy 
i.  e.  superaccrescens:  superaccrescitur  enim  ultimae  petitionis  repetitio  et  e.rpositio 
(Sicard.  1.  3,  c.  6).  On  Good  Friday  this  prayer  is  said  aloud  in  tono  orationis 
Missae  ferialis;  the  Ambrosian  Rite  always  prescribes  that  it  should  be  recited 
aloud  or  chanted.  The  silent  recitation  of  the  Embolism  is  prescribed  already  in 
the  fourth  Ordo:  Dicit  domnus  papa,  interveniente  nullo  sono,  hanc  orationem: 
Libera  nos  ...  —  Bishop  Bonizo  of  Piacenza  (f  1088)  is  of  opinion,  that  St.  Gregory 
the  Great  ordered  the  silent  recitation  of  the  Embolism.  Beatus  Gregorius  con- 
stituit,  ut  sequens  oratio,  quae  sic  incipit:  "Libera  nos,  Domine,  ab  omnibus 
malis,"  quae  ante  eum  alta  voce  decantabatur,  secrete  diceretur  (Lib.  de  Sacra- 
mentis).  The  different,  that  is,  the  silent  recitation  serves  to  represent  the 
Embolism  as  an  ecclesiastical  addition  to  the  Lord's  Prayer.  —  F'acta  confirmation e 
Dominicae  orationis  dicendo  '' Ainen'\  totus  textus  qui  sequitur  pro  venia  peccato- 
rum  orat  et  pro  pace  (B.  Odo  Camer.  In  Can.  dist.  4;. 


66.   The  Pater  Noster  and  its  Appendix,  701 


Maria,  cum  beatis  Apostolis  tuis 
Petro  et  Paulo,  atque  Andrea,  et 
omnibus  Sanctis,  da  propitius 
pacem  in  diebus  nostris:  ut  ope 
misericordiae  tuae  adjuti,  et  a 
peccato  simus  semper  liberi,  et 
ab  omni  perturbatione  securi. 
Per  eundem  Dominum. 


of  God,  together  with  Thy 
blessed  Apostles  Peter  and  Paul, 
and  Andrew,  and  all  Thy  Saints, 
graciously  give  peace  in  our  days: 
that  aided  by  the  help  of  Thy 
mercy,  we  may  be  always  free 
from  sin,  and  secure  from  all 
disturbance.  Through  the  same 
Lord. 

Why  do  we  dwell  so  long  at  the  petition  for  deliverance  from 
all  and  every  evil?  Because  this  earth  on  which  we,  as  exiled 
children  of  Eve,  are  still  sojourning,  is  a  land  of  thistles  and  thorns: 
who  could  possibly  enumerate  all  the  spiritual  and  corporal  evils 
that  sprout  from  the  poisonous  root  of  sin?  The  life  of  mortal  man 
overflows  with  hardships  and  miseries,  with  sorrows  and  sicknesses, 
with  cares  and  disquietudes,  with  dangers  and  temptations,  with 
fear  and  anxiety,  with  grief  and  mourning.  Truly,  very  many  are 
the  afflictions  of  the  just;  but  in  all  their  necessities  the  I^ord  hears 
and  delivers  them  (Ps.  33,  20).  Assuredly,  *'we  are  now  the  sons 
of  God;  and  it  hath  not  yet  appeared  what  we  shall  be"  ( i  John  3,  2 ). 
The  happiness,  the  dignity,  the  sublimity  and  glory  of  our  adoption 
as  children  of  God  are  not  yet  perfect  here  below,  but  only  in  a  state 
of  development  and  enveloped  in  the  darkness  of  lowliness.  Hence 
as  loug  as  we  remain  on  earth,  encompassed  with  infirmity  and  sub- 
ject to  suffering,  to  spiritual  combat  and  labor,  it  is  ever  necessary 
for  us  to  pray  for  deliverance^  from  all  evils,  past,  present  and  to 
come.  Of  past  evils,  sins  especially  often  continue  to  abide  in  their 
painful  consequences,  in  their  unhappy  results  and  fruits — the  latter, 
therefore,  should  be  totally  removed  and  obviated.  In  the  present 
we  are  pressed  down  by  evils  from  within  and  without,  from  all  sides 
—  and  from  these  we  wish  to  be  delivered.  The  future  is  frequently 
enveloped  in  darkness,  and  in  its  bosom  conceals  a  host  of  threaten- 
ing evils —  and  from  these  we  would  beg  to  be  spared. 

The  infinitely  holy  and  just  God  oftentimes  permits  painful 
visitations,  sufferings  and  tribulations  to  befall  us,  not  merely  for  our 
trial  and  purification  from  all  inordinate  attachment  to  the  world, 
but  also  as  a  chastisement  for  our  sins,  imperfections  and  infidelities; 
therefore,  we  earnestly  beseech  the  Lord  not  to  chastise  us  in  His 


^  Liberare,  to  loosen,  to  deliver  us  from  something  that,  as  it  were,  chains  or 
binds  us  ;  here  in  the  full  sense  =  to  deliver  from  evils  present  and  to  preserve 
(protect  against)  us  from  impending  evils  (inde  se  recte  dicunt  liberari,  quo  per 
liberatores  suos  non  sunt  permissi  perduci  —  S.  Aug.).  In  consuetudine  latinae 
linguae  liberari  duobus  modis  dicitur  et  maxime  in  eo  consuevimus  audire  hoc 
verbum,  ut  quicumque  liberatur,  intellegatur  periculum  evadere,  molestiis  carere 
(S.  Aug.  Sermo  134,  n.  2).  —  Cfr.  the  petitions  :  ut  noxia  cuncta  submoveat  —  haec 
hostia  salutaris  ab  onttiibus  non  tueatur  adversis. 


702  IL  Lltaryicul  and  Ascctical  Part. 

wratli  and  indignation  (Ps.  6,  2),  but  to  regard  us  with  the  eyes  of 
His  favor  and  be  propitious  to  us  {propitius)^  and  to  give  us  true 
peace  in  our  days  (pacem  in  dlehns  nostris).^  We  here  pray  in  the 
first  place  for  interior  peace  of  soul,  which  consists  in  this,  that  by 
the  powerful  assistance^  of  the  Divine  Mercy  we  may  ever  keep 
ourselves  free  from  sin  and  at  a  distance  from  it,  whereby  we  shall 
persevere  in  the  blessed  love  and  friendship  of  God  and  rejoice  in  the 
sweet  consolations  of  His  grace.  Afterward  for  exterior  peace  of 
life,  which  consists  in  this,  that  by  God's  help  and  merciful  protec- 
tion we  may  be  ever  secure  from  all  disturbances,  disquietudes,  dis- 
orders, molestations,  persecutions,  by  which  in  our  frailty  we  are 
easily  drawn  from  the  right  path  of  salvation  and  led  into  evil.  If 
the  days  of  our  life  are  not  darkened  by  fears  from  within  and  com- 
bats from  without  (2  Cor.  7,  5),  that  is,  by  the  bitterness  of  sin  and 
the  misery  of  contention,  then  we  enjoy  the  blessings  of  interior  and 
exterior  peace, ^  whereby  we  taste  already  beforehand  some  drops 
from  the  fountain  of  heavenly,  eternal  peace. — To  obtain  the  in- 
estimable gift  of  this  desirable  peace  the  more  easily  and  in  greater 
abundance,  we  have  recourse  to  the  intercession  *'of  the  glorious 
Mary,  ever  Virgin,  Mother  of  God,  together  with  the  blessed  Apostles 
Peter  and  Paul,  and  Andrew,*  and  all  the  Saints."  For  the  sake  of 
such  intercessors,  our  supplications  will  be  answered,  and  the  super- 
abundant riches  of  the  divine  mercy  be  imparted  to  us. 

Whilst  the  priest  prays:  *' Graciously  give  peace  in  our  days," 
he  makes  the  sign  of  the  Cross  on  himself  with  the  paten, ^  to  express 
symbolically  the  desire  of  participating  in  that  peace  which  Christ 


1  Exaudi  nos,  Deus  salutaris  noster,  et  dies  nostros  in  tua  pace  dispone,  ut  a 
cunctis  perturbationibus  liberati,  tranquilla  tibi  servitute  famulemur  (Sacram. 
Gregor.).  —  Ecclesia  deprecatur  pacem  in  diebus  nostris,  quod  et  post fios  alii  et 
post  ipsos  alii  usque  ad  finem  saeculi  similiter  orabunt  (Pseudo-Alcuin.  c.  40). 

2  Ope  from  the  obsolete  ops  =  every  assisting  means  ;  power,  vigor,  strength, 
assistance,  support. 

2  Populus  fidelium  in  hujus  saeculi  peregrinatione,  tamquam  in  Babylone 
captivus  et  supernae  patriae  suspirans,  orat  etiani  pro  pace  temporalis  ue  impediatur 
a  spiritualiy  ut,  remotis  per  Dei  pietatem  omnibus  adversitatibus,  quietam  et 
tranquillam  vitam  agat  Ecclesia.  Hoc  auteni  paucissimiSy  sed  emine7itissi}nis 
Sanctis  nominatis  exorat  (Pseudo-Alcuin.  c.  40). 

^  These  three  Apostles  are  also  in  the  first  place  in  the  list  of  the  Saints  before 
the  Consecration.  As  the  brother  of  St.  Peter,  the  Prince  of  the  Apostles,  St. 
Andrew  was  ever  held  in  great  veneration  in  Rome  and  his  feast  kept  with  marked 
solemnity.  (Cfr.  Ordo  Rom.  XI,  n.  76.)  In  the  Middle  Age  the  celebrant  could 
according  to  his  pleasure  mention  here  other  saints  —  especially  the  Patrons  of  the 
Church.  Aliorum  Sanctorum  nomina  annunierare  non  debemus,  nisi  quos  in 
Canone  invenimus  antiquitus  descriptos,  cxcepto  post  "Pater  nosier"  in  ilia 
oratione,  ubi  juxta  Ordinem  quorumlibet  Sanctorum  nomina  interuumerare  possu- 
mus  (Microl.  c.  13.     Cfr.  Ordo  Rom.  IV). 

''  In  the  Middle  Age  the  paten  was  kissed  previous  to  the  sign  of  the  Cross 
in  many  places.  Vide  quod  sacerdos  cum  osculala  patena  se  in  ultima  clausula 
signat  rSicard.  1.  3,  c.  6.     Cfr.  Durand.  1.  4,  c.  50,  n.  4). 


67 .    The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc,   703 

brought  us  by  His  Cross  and  by  the  Sacrifice  of  His  Body;  for  soon 
after  the  (broken)  Host  is  placed  on  the  paten. ^  The  kissing  of  the 
paten ^  is  a  sign  of  love  and  reverence  toward  this  "new  sepulchre' ' 
of  the  holy  Body  of  Christ.^ 

67.    The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling 

of  the  Consecrated  Elements. 

The  breaking  of  the  Host  is  connected  with  the  concluding 
formula  belonging  to  the  Embolism:  Fer  eundem  Dominum  nostrum 
Jesum  Christum  Filium  timm^  qui  tecum  vivit  et  regnat  in  imitate 
Spiritus  sancti  Deus  per  omnia  saecula  saectdorum.  B.  Amen. 
While  the  priest  says  in  silence:  "Through  the  same  our  Lord  Jesus 
Christ,  Thy  Son,"  with  both  hands  he  holds  the  Host  over  the  chalice 
and  reverently  breaks  it  in  half,  one  half  of  which  he  lays  with  his 


1  In  the  most  ancient  times  the  breads  offered  were  consecrated  on  the  paten, 
later  on  the  corporal,  and  only  the  fraction  of  the  Host  took  place  on  the  paten  ; 
already  during  the  Middle  Age  the  present  rite  originated  of  placing  the  Host  on 
the  paten  before  and  after  the  breaking  over  the  chalice  (ut  facilius  tolli  possit)^ 
Patenam  sacerdos  de  manu  diaconi  suscipit  et  in  altari,  ut  fractionem  super 
earn  faciat,  deponit.  Nos  tamen  hanc  fractionem  ad  cautelam  faciamus  super 
calicem  (Robert.  Paulul.  1.  2,  c.  39). 

2  According  to  the  (three)  oldest  Roman  Ordines  the  paten  was  not  kissed 
in  this  place  by  the  celebrant,  but  only  by  the  archdeacon ;  first  in  the  Ordo 
Rom.  V,  n.  10  (of  the  eleventh  century)  appears  the  rubric  :  Patenas  diacouus 
episcopo  osculandas  praebeat.  The  present  rite  is  found  in  Ordo  Rom.  XIV, 
c.  53:  Pontifex  patenam  accipiens  cum  dextra  manu,  quando  dicit  "intercedente 
b.  Dei  genitrice  ..."  faciat  sibi  cum  ipsa  patena  signum  crucis  (a  complete  sign 
of  the  Cross),  et  quando  dicit  "da  propitius  ..."  osculetur  ipsam  patenam  in 
superiori  ejus  parte  (on  the  upper  end  or  rim).  — The  present  rubric:  Patenam 
ipsam  osculatur  is  more  accurately  explained  by  a  decree :  Patena  in  extremitate 
seu  in  ora  congruentius  osculanda  est  (S.  R.  C.  24.  Jul.  1683). 

3  In  Spain  many  priests  communicated  immediately  after  the  Pater  noster,  or 
after  the  Embolism,  and  only  afterward  gave  the  blessing  to  the  congregation.  Ta 
oppose  these  innovations  the  Fourth  Council  of  Toledo  (633)  prescribed,  ut  post 
Orationem  dominicam  et  conjunctionem  panis  et  calicis  benedictio  in  populum 
sequatur  et  tunc  demum  sacramentum  corporis  et  sanguinis  Domini  sumatur. 
After  the  summons "  Humiliate  vos  benedictioni  and  the  salutation  (Dominus 
sit.  .  .),  the  formula  of  blessing  was  pronounced,  to  the  individual  petitions  of 
which  the  people  answered  Amen.  The  ancient  Gallican  Rite  had  also  at  this 
place  a  similar  imparting  of  the  blessing.  The  benediction  formulas  were  mani- 
fold. In  Spain  bishops  and  priests  used  the  same  formula,  but  the  priest  was  not 
permitted  to  impart  the  blessing  in  presence  of  a  bishop.  In  Gaul  priests  made 
use  of  a  shorter  formula  than  bishops,  which  was  not  subject  to  change  ;  it  was  as 
follows :  Pax,  fides,  caritas  et  communio  corporis  et  sanguinis  Christi  sit  semper 
vobiscum.  It  appears  that  in  Germany  likewise  —  at  least  in  some  places  —  at 
Pontifical  Mass  the  episcopal  blessing  was  solemnly  imparted  before  the  Com- 
munion. The  Roman  Rite,  as  well  as  the  Greek  and  Oriental  Liturgies,  ignores 
the  above  benediction.  Cfr.  the  remarks  of  Lesley,  S.  J.,  on  the  Mozarabic  Missal 
(Migne  85,  592).  —  Gerbert.  Vetus  Liturg.  Alemann.  p.  1,  disp.  4,  c.  3,  n.  39. 


704  //.  Liturgical  and  Ascetical  Part. 

right  hand  on  the  paten;  and  while  continuing;  "Who  liveth  and 
reigneth  with  Thee,"  from  the  other  half  he  breaks  from  below ^  a 
particle  and  holds  it  firmly  in  the  right  hand;  after  which  he  pro- 
ceeds: "in  the  unity  of  the  Holy  Ghost,  God,''  and  at  the  same  time 
joining  the  other  half  in  the  left  hand  with  that  on  the  paten  in  such 
wise  that  the  Host  again  appears  entire  and  round;  —  at  the  last 
w^ords:  "World  wnthout  end,"  to  which  the  acolyte  answers  Anien^ 
the  priest  raises  his  voice,  and  then  says  aloud:  Pax  t  Domini  sit  t 
semper  vohis'tcum —  "May  the  peace  t  of  the  I^ord  be  t  always  with 
t  you,"  while  with  the  small  particle  he  makes  the  sign  of  the  Cross 
three  times  over  the  chalice.  After  the  acolyte  has  given  to  this 
salutation  the  answer:  PJt  cum  spiritn  tiio  —  "And  with  thy  spirit," 
the  priest  drops  the  particle  of  the  Host  into  the  chalice,  and  whilst 
doing  so  he  says,  not  aloud,  but  in  silence^: 

Haec  commixtio  et  consecratio  May  the  mingling  and  the  con- 

Corporis    et    Sanguinis    Domini     secration  of  the  Body  and  Blood 

nostri  Jesu  Christi  fiat  accipien-     of  our  Lord  Jesus  Christ  be  unto 


tibus  nobis  in  vitam  aeternam. 
Amen. 


us  that  receive  it  effectual  unto 
life  everlasting.     Amen. 


The  liturgical  fraction  of  the  Host  and  the  mingling  of  the 
consecrated  elements  is  a  rite  very  simple,  but  exceedingly  rich  in 
mysteries.  This  small  portion  of  the  Eucharistic  Celebration  is  of 
profound  significance  and  of  the  highest  importance;  this  is  even 
proved  by  the  circumstance  that  this  rite  of  the  fraction  and  the 
mingling,  although  greatly  modified,  yet  as  to  its  essential  features 
is  found  to  agree  in  the  liturgies  of  all  countries  and  times.  Even  if 
this  rite  in  former  times  was  occasioned  and  influenced  by  natural 
reasons  and  considerations,  still  it  is  to  be  absolutely  held  that  both 
the  fraction  and  the  mingling  have  a  higher  symbolical  signification. 
In  their  explanation,  it  must  not  be  forgotten  that  the  breaking  and 
mingling  of  the  consecrated  elements  are  intimately  connected,  that 
is,  constitute  a  liturgical  whole. 

I.  The  Fraction  of  the  Host  (/radio,  K\d(ns),  —  The  great 
importance  of  this  rite  is  already  indicated  by  the  fact  that  the  bishop 
after  the  ordination  of  the  newly  ordained  priests,  urges  them  to 
carefully  study  the  entire  rite  of  the  Mass,  before  they  celebrate, 
especially  the  Consecration,  the  Fraction  and  the  Communion. 
Althousfh  here  the  fraction  of  the  Host  is  mentioned  toQ^ether  with 
the  Consecration  and  Communion,  still  it  would  be  erroneous  to 
describe  it  as  an  essential  or  even  as  an  integral  part  of  the  Eucha- 


^     Pars  inferior  praecidi  debet  (S.  R.  C.  4.  Aug.  1663). 

2  In  the  Mozarabic  Rite  the  prayer  for  the  mingling  is  as  follows:  Sancta 
Sanctis  (rd  ariia.  rol%  aylois)  et  conjunctio  corporis  (et  sanguinis)  D.  N.  J.  Ch.'sit 
sumentibus  (=  edentibus)  et  potantibus  nobis  ad  vcniani,  et  defunctis  fidelibus 
praestetur  ad  requiem  ;  —  in  the  Ambrosian  Missal  :  Commixtio  consecrati  corporis 
et  sanguinis  D.  N.  J.  Ch.  nobis  edentibus  et  sumentibus  (=  potantibus)  proficiat  ad 
vitam  et  gaudium  sempiternum. 


67.    The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc.  705 

ristic  Sacrificial  action.^  The  ritual  fraction  of  the  Host  is,  indeed, 
very  significant  in  the  constitution  of  the  sacrificial  celebration,  but 
in  no  wise  does  it  touch  upon  the  essence  or  integrity  of  the  Sacri- 
fice. —  The  peculiar  importance  of  this  breakiug  of  the  Host  is 
manifold.  At  one  time  it  is  done  in  imitation  of  what  the  Lord  did 
at  the  Last  Supper,  when  He  broke  the  Eucharistic  Bread  before 
distributing  it  {fregit  deditqiie);  heuce  in  the  early  ages,  the  Eu- 
charistic Sacrifice  and  Connnunion  celebration  were  designated  by 
the  name  of  the  breakiug  of  bread  (fractio  panis  —  cf.  Act.  2,  42; 
20,  7.  II.  I  Cor.  10,  16).  —  Consequently,  the  liturgical  breaking 
of  the  Host  has  a  profound  significance  in  a  twofold  connection, 
first,  with  the  preceding  sacrificial  action,  and,  secondly,  with  the 
Communion  w^hicli  follows. 

The  Host  is  broken  in  order  more  vividly  to  represent  in  a 
liturgical  manner  the  Eucharist's  character  as  a  Sacrifice;  for  the 
breaking  symbolizes  in  an  expressive  w^ay  Christ's  violent  and  bloody 
death  on  the  Cross,  inasmuch  as  it  indicates  that  wounding  and 
lacerating  which  caused  the  separation  of  His  soul  from  His  body,  that 
is,  brought  about  and  resulted  in  His  death. ^  In  the  fraction  of  the 
Host,  Christ  is  figured  as  the  Lamb  that  was  slain  and  bruised  for 
our  sins  (Is.  53,  5).  The  breaking  of  the  Host,  therefore,  expresses 
the  same  as  is  represented  by  the  double  Consecration  under  the 
two  different  and  separate  appearances.  To  this  is  added  the  circum- 
stance that  the  Host  is  broken  over  the  chalice.^  This  rite  may  be 
founded  especially  on  great  reverence  towards  the  IMost  Holy  Sacra- 
ment, so  that  any  loose  particles  may  fall  into  the  Precious  Blood*; 
but,  nevertheless,  the  breaking  can  have,  besides,  and  it  really  has 
a  mystical  signification.'^  The  fraction  of  the  Eucharistic  Bread  over 
the  chalice  is  intended  to  indicate  that  the  Blood  contained  in  the 
chalice  proceeds  from  the  broken,  that  is,  from  the  wounded  and 


^  Fractio  hostiae  consecratae  et  quod  una  sola  pars  mittatur  in  calicem,  respicit 
corpus  m^'sticum,  sicut  admixtio  aquae  significat  populum  et  ideo  horum  praeter- 
missio  uon  facit  imperfectionem  sacrificii,  ut  propter  hoc  sit  necesse  aliquid  reiterare 
circa  celebrationem  hujus  sacrameuti  (S.  Thorn.  3,  q.  83,  a.  6  ad  6). 

2  Sicut  species  sacramentales  sunt  sacramentum  corporis  Christi  veri,  ita 
fractio  hujusmodi  specierum  est  sacrainentutn  dommicae  passioiiis^  quae  fuit  in 
corpore  Christi  vero  (S.  Thorn.  3,  q.  77,  a,  7). 

3  In  the  eleventh  century  the  Host  was  broken  on  the  paten,  Archidiaconus 
patenam   osculatam   dat   uni   ex   diaconibus   tenendam,    ad    cojifractioiieni    iti    ea 

faciendani.  Unde  sacerdos  sine  ministro  sacrificans  ad  eundem  locum  earn  de  sub 
corporali  absconditam  resumit  et  osculatam  in  altari  deponit,  ut  hostiain  in  ea 
confringat  (Microl.  c.  17). 

^  Super  calicem  frangitur,  ne  minutiae  spargantur,  sed  in  ejus  concavitate 
caute  recipiantur  (Durand.  Ration.  1.  4,  c.  51). 

^  Coufractio  et  commixtio  corporis  Domini  tantis  mysteriis  declarata  antiqicifus 
Sanctis  Patribus  fuit,  ut  dum  sacerdos  oblationem  frangeret,  videbatur  quasi 
Angelus  Dei  membra  fulgentis  pueri  cultro  concaedere  et  sanguinetn  ejus  in  cali- 
cem excipiendo  colligej-e  (S.  Germanus,  Expositio  brevis  antiquae  Liturgiae 
Gallicanae  [Migne  72,  94]). 
4^ 


706  //.  Liturgical  and  Ascetical  Part, 

mangled  Body  of  Christ,  and,  therefore,  belongs  to  it  and  is  one 
with  it,  and  with  it  constitutes  but  one  Sacrifice  and  one  Sacrificial 
Gift.i 

That  the  fraction  of  the  Eucharistic  species  has  also  a  connec- 
tion with  Communion,  that  is,  is  a  preparation  and  introduction  to 
it,  is  universally  acknowledged;  for  "to  break  the  bread"  means  the 
same  as  to  prepare  it  for  food,  to  present  or  distribute  it  for  participa- 
tion.^ But  this  connection  ought  to  be  more  deeply  and  more  fully 
understood.  The  fraction  characterizes  the  Eucharistic  Bread  of 
Life  as  a  sacrificial  food;  for  it  means  that  the  Body  of  Christ  broken 
for  us,  that  is,  sacrificed^  is  given  in  Communion  to  be  eaten.  The 
Lord  Himself  has  promised:  "The  (heavenly)  bread,  that  I  will 
give  (sacrifice),  is  My  flesh  for  the  life  of  the  world"  (John  6,  52). 
Inasmuch  as  Christ  gave  His  Body  to  God  for  us  in  His  bloody  death 
of  the  Cross,  and  daily  on  the  altar  gives  it  in  a  mystical  sacrificial 
death  —  which  twofold  giving  is  symbolized  by  the  liturgical  break- 
ing of  the  Host  — ,  He  makes  it  a  sacrificial  food,  which  is  admin- 
istered and  partaken  of  in  Holy  Communion. 

According  to  the  Roman  rite  the  consecrated  bread,  at  least 
since  the  ninth  century,  is  divided  into  three  parts,  as  is  still  done^; 
all  three  parts  are  consumed  by  the  celebrant,  the  two  larger  together, 
the  smallest  with  the  sacred  Blood,  into  which  it  was  dropped.  — 
Formerly  the  usage  was  somewhat  different.  As  the  Hosts  were 
much  larger,  one  of  these  three  parts  was  subdivided  into  several 
particles  and  used  differently,  that  is,  distributed  to  those  present,  or 


^  Fractio  significat  passionem  Domini  .  .  .  frangitur  autem  supra  calicem 
propter  revere7itia7n  Sacranienti,  ne  aliqua  ejus  particula  aliorsuni  prosiliat  .  .  . 
praeterea  ad  significandiim^  quod  in  fractione,  h.  e.  in  vulueratione  corporis 
Christi,  sanguis,  qui  in  calice  continetur,  continue  fluxit  de  corpore  (Gabr.  Biel, 
Expos.  Can.  Miss.  lect.  80). 

2  "The  breaking  of  the  Body  takes  place  at  the  sacred  Banquet;  on  the  Cross 
it  did  not  occur,  but  rather  the  contrary,  since  it  is  said  :  *  Neither  shall  you  break 
a  bone  thereof  (Exod.  12,  46).  What  He  did  not  suffer  on  the  Cross,  He  suffers 
for  thy  sake  at  the  Holy  Sacrifice,  and  He  permits  Himself  to  be  broken  that  He 
may  satiate  all"  (St.  Chrysostom,  24tli  Homily  on  1  Cor.  10,  27). 

3  In  the  Mozarabic  Liturgy  the  Host  is  broken  into  nine  parts,  which  are  named 
after  the  chief  mysteries  of  redemption  :  1.  Corporatio  (Incarnation);  2.  Nativitas 
(Nativity);  3.  Circumcisio  (Circumcision);  4.  Apparitio  (Apparition);  5.  Passio 
(Passion);  6.  Mors  (Death);  7.  Resurrectio  (Resurrection);  8.  Gloria  (Glorifica- 
tion); 9.  Regnum  (Kingdom).  The  first  seven  parts  are  placed  on  the  paten  in 
such  a  manner  as  to  form  a  cross,  while  the  two  remaining  portions  are  placed  to 
the  right  at  the  foot  of  the  cross  (ultra  rotas,  that  is,  outside  of  the  marks  in  the 
form  of  a  ring  affixed  to  the  paten  for  the  other  seven  particles). 

1 

6       2       7 

3 

4      ^ 
5 


67.    The  Lltargical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc.  707 

sent  to  the  absent/  or  put  into  the  chalice  at  the  next  sacrificial  cele- 
bration.- Participation  in  the  same  Holy  Sacrifice  was  regarded  as 
a  sign  and  pledge  of  ecclesiastical  Communion;  mutually  to  prove 
and  maintain  this,  Popes  and  bishops  sent  to  other  bishops,  or  priests 
too,  parts  of  Consecrated  Hosts,  which  the  recipients  dropped  into 
the  chalice  and  consumed.^  This  division  of  the  Host  into  three 
parts  was  also  in  various  ways  symbolically  interpreted.  The  three 
parts  were,  for  example,  referred  to  the  Holy  Trinity  or  to  the  earthly 
life,  to  the  sacrificial  death  and  the  eternal  glory  of  Christ,  but 
generally  and  principally  to  the  mystical  Body  of  Christ,  which  is 
represented  by  the  true  Body  of  Christ,  that  is,  the  Church,  and  the 
three  parts  of  the  Host  were  interpreted  to  refer  to  the  Church  mili- 
tant, suffering  and  triumphant;  and  on  this  again  views  differed."* 

2.     The    iMingling   of   the    Body    and    Blood  of  Christ  in  the 
Chalice.^  —  There  is  an  immediate  and  intimate  union  between  the 


^  Sacerdos  rumpit  hostiam  ex  dextro  latere  juxta  Ordinem  ad  designandam 
dominici  lateris  percussionein.  Deinde  niajorem  partem  in  duo  confringit,  ut  tres 
portiones  de  corpore  domiuico  efficere  possit.  Nam  unatn  in  calicem,  faciendo 
crucem,  mittere  debet,  cum  dicit :  "Pax  Domini  .  .  .",  ad  designandum  corporis  et 
animae  conjunctionem  in  resurrectione  Christi.  Alteram  vero  ipse  presbyter 
necessario  sumit  ante  calicis  participationem  juxta  dominicam  institutionem. 
TeHiam  autem  communicaturis  sive  infirmis  necessario  dimittit  (Microl.  c.  17j. — 
Diaconus  sacerdoti  offerat  patenani,  in  qua  sacerdos  corpus  Domini  tripliciter 
dividat,  quarum  partium  ujiani  sacerdos  calici  immitteus  ''Pax  DominV^  alta  voce 
dicendo,  protinus  subdat  secrete:  "Fiat  commixtio  corporis  et  sanguinis  Domini 
nobis  accipientibus  in  vitam  aeternam."  Alia  se,  diaconum  subdiaconumque  com- 
municet.  Tertiani  viaticum,  si  opus  fuerit,  in  patena  usque  ad  fiuem  Missae 
reservet ;  si  autem  opus  non  fuerit,  tertiam  sacerdos  aut  uuus  miuistrorum  accipiat 
(Joann.  Abrincens.  [f  1079],  De  offic.  eccles.). 

2  A  particle  previously  consecrated  was  preserved  and  united  to  the  Precious 
Blood  at  the  following  Sacrifice,  to  represent,  in  all  probability,  the  continual 
succession  of  the  Sacrifice,  as  well  as  the  unity  of  the  last  with  the  present  celebra- 
tion (Fortasse  ut  sacrificii  unitas  et  perpetuitas  hoc  ritu  inculcaretur — Mabillon). 

2  This  custom  existed  in  Rome  until  about  the  ninth  century-.  There  the  Pope 
on  Sundays  and  feast-days  sent  to  those  priests  who  had  charge  of  Divine  service 
at  the  churches  within  the  cit}',  the  Eucharist  as  a  symbol  of  communion  with  the 
ecclesiastical  Head,  and  as  a  sign  that  they  were  empowered  to  celebrate.  To  more 
distant  churches,  situated  outside  the  city,  the  Eucharist  was  not  permitted  to  be 
borne,  —  through  reverence  for  the  Holy  M3-steries  and  also  because  the  priests  in 
those  places  had  already  permission  to  celebrate  the  Holy  Sacrifice.  The  name 
"fermentum",  whereby  these  consecrated  particles  were  designated  by  Popes 
Melchiades,  Siricius  and  Innocent  I.,  has  received  various  interpretations.  (Cfr. 
the  Brief  [epistola  regularis]  of  Pope  Innocent  I.  [402-417]  to  Decentius,  Bishop  of 
Gubbio.)  —  Mabillon,  In  Ord.  Rom.  comment,  praevius  c.  6. 

*    Clichtov.  Elucid.  eccles.  1.  3,  n.  69.  —  Sylvius,  In  III.  S.  Thom.  q.  83,  art.  5. 

^  Ancient  writers  have  various  designations  for  this  universally  prescribed 
rite,  for  example,  commixtio  corporis  et  sanguinis  Domini  —  conjunctio  panis  et 
calicis  —  immissio  panis  in  vinum  v.  calicem  —  officium  cousecratiouis  ;  the  Greeks 
and  Orientals  t]  ay  la  'ivwais  (==  sacra  unitio)  —  consignatio  et  commixtio  mysterio- 
rum.  —  Hac  oratione  (the  Embolism)   expleta,   commiscens  sacerdos  Dominicam 


70S  II.  Liturgical  and  Ascetical  Part, 

fraction  of  the  Host  and  the  mingling^  of  the  Kucharistic  species. 
If  we  pay  attention  to  this  connection,  the  object  and  meaning  of 
the  rite  of  mingling  will  easily  be  seen  from  the  stated  symbolism 
of  the  fraction.  In  the  separate  consecration  under  two  species,  as 
well  as  in  the  liturgical  fraction  of  the  Host,  Christ's  Body  aud  Blood 
appear  as  though  they  were  separated  from  each  other;  but  from  the 
fact  that  the  consecrated  elements  are  united  with  each  other  by 
mingling,  it  is  thereby  symbolically  expressed  that  in  reality  on  the 
altar  the  Body  is  not  without  the  Blood,  and  the  Blood  not  without 
the  Body,  but  under  each  species  the  tchole  Christ  is  present  as  one 
sacrificial  gift  and  one  sacrificial  food.  — As,  furthermore,  the  mys- 
tical separation  of  the  Body  and  Blood  of  Christ  by  the  Consecration 
and  fraction  represents  His  bloody  sacrificial  death,  so  the  mystical 
union  of  the  Body  and  Blood  of  Christ  by  this  mingling  symbolizes 
His  glorious  resurrection,  in  wdiich  His  Body  and  Blood  were  again 
united  and  vivified.^    If  we  consider  both  of  these  meanings  together. 


oblationem,  ut  calix  Domini  totam  plenitudinem  contineat  sacramenti,  tamquatn 
per  ejusdem  mysterii  copulationem  imprecatur  Ecclesiae  pacem,  dicens :  Pax' 
JDoinifii  .  .  .  (Pseudo-Alcuin.  c.  40).  —  Immissionem  panis  in  vinum  cerno  apnd 
quosdam  varie  actitari,  ita  ut  aliqui  primo  mittant  de  sancta  in  calicem  et  postea 
dicant:  Pax:  Domini  .  .  .;  econtra  aliqui  reservent  immissionem,  usque  dum  pax 
celebrata  sit  et  fractio  panis  (Amalar.  1.  3,  c.  31). 

^  In  Rome  for  a  considerable  time  (perhaps  until  the  ninth  century)  it  was 
customary  to  unite  the  Sacred  Body  and  Blood  of  Christ  twice  in  the  chalice  when 
celebrating  Mass.  The  first  time,  when  a  previously  consecrated  Host,  or  a  Host 
received  from  another  place,  was  used,  it  took  place  at  the  salutation  of  peace  (Pax 
Domini .  .  .)  after  the  Our  Father;  the  second  time,  for  which  was  used  a  particle 
broken  from  the  Host  just  consecrated,  did  not  take  place  until  the  Communion. 
(Cfr.  Ordo  Rom.  I,  n.  18.  19.  22.  — II,  u.  12.  13.)  Hence  Amalarius  in  his  explana- 
tion of  the  Roman  Rite  speaks  of  a  bis  positus  panis  in  calicem  (De  eccles.  offic. 
1.  3,  c.  31).  But  when  the  custom  of  sending  the  Eucharist  to  other  churches  as 
a  sign  of  union  ceased,  only  one  immission  of  a  particle  in  the  chalice  was  retained 

—  the  first  one  at  the  kiss  of  peace.  Only  when  the  Pope  officiated,  the  union  of 
the  sacramental  species  at  this  point  was  omitted,  taking  place  after  the  consuming 
of  the  Sacred  Body.  This  variation  continued  until  about  the  fifteenth  century, 
when  at  the  Pontifical  Mass  of  the  Pope  the  universal  and  still  existing  mingling 
rite  came  into  use.  (Cfr.  Ordo  Rom.  IV  et  XIV.  —  Innocent.  III.  De  sacr.  alt. 
myst.  1.  6,  c.  9.)  —  According  to  the  Ordo  Rom.  I,  n.  8,  as  the  Pope  advanced  to  the 
altar,  the  Eucharist  (Sancta,  rh  dyLo)  was  carried  before  him  in  an  open  case 
(capsae)  by  two  acolytes.  This  particle,  preserved  from  the  previous  Consecration, 
was  dropped  into  the  Precious  Blood  after  the  salutation  of  peace  Pax  Domini .  .  . 

—  Ex  his  conjicere  licet,  recentioremmoremEucharistiam  praeferendi  Pontifici,  cum 
aliquo  proficiscitur,  forsitau  manasse  uon  solum  ex  communi  priniorum  christiano- 
rum  more,  qui  peregrinantes  Eucharistiam  secum  gestare  solebant,  sed  etiam  ex 
veteri  consuetudine  deferendi  sacrosancta  mysteria  ante  Pontificem,  cum  ad  Missa- 
rum  solemnia  celebranda  ad  altare  procederet,  qui  tamen  ritus  in  primo  tantum 
Romani  Ordinis  libello  praescribitur,  non  in  aliis.  Nam  secundus  libellus  prae- 
cipit,  ut  Pontifex,  cum  venerit  ad  altare,  ''primo  adoret  Sancta'\  quae  proinde  ibi- 
dem antea  exstitisse  uecesse  est  (Mabillon,  In  Ord.  Rom.  comment,  praev.  c.  6). 

2    Per  particulam  oblatae  immissae  in  calicem  ostenditur  corpjis  Christi,  quod 


67,   The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc.  709 

we  can  then  say  that  the  liturgical  act  of  mingling  is  intended  to 
represent  the  Eucharistic  Saviour  as  the  undivided  and  living  Victim 
on  the  altar.  —  As  the  breaking  of  the  Host,  so  likewise  can  the 
mingling  be  referred  to  the  Communion,  for  the  union  of  the  Eucha- 
ristic Body  and  Blood  contains  an  allusion  to  the  fact  that  the  whole 
Christ,  and  indeed  the  gloriously  risen,  is  the  Bread  of  Eife  for 
the  world. 

The  rite  of  the  fraction  and  the  mingling,  therefore,  announces 
in  a  mystical  but  eloquent  manner  the  sufferings  destined  for  Christ 
and  His  subsequent  glory  (i  Peter  i,  ii),  in  this  that  it  represents 
Him  as  the  Eanib  that  was  slain  and  now  lives  eternally  (Apoc.  i, 
i8).  Therein  is  placed  before  our  eyes  that  'Svonderful  battle,  in 
which  death  and  life  contended  with  each  other,"  and  we  behold 
how  "the  Prince  of  Life  died  and  now  living  reigneth." 

3.  The  Threefold  Sign  of  the  Cross. -^  After  the  breaking  and 
before  the  mingling,  the  priest  makes  with  the  piece  of  the  Host 
broken  off  in  his  right  hand,  three  signs  of  the  Cross  over  the  chalice, 
using  the  salutation:  "May  the  peace  of  the  Eord  be  always  with 
you."  The  fact  that  this  salutation  of  peace  is  made  precisely 
between  the  symbolical  fraction  and  mingling,  signifies  that  Christ 
by  His  redeeming  death  and  glorious  resurrection  has  become  the 
author  and  source  of  true  peace;  likewise  does  the  sign  of  the  Cross 
over  the  chalice,  containing  the  Precious  Blood,  allude  to  the  fact 
that  the  peace  of  God  was  purchased  and  negotiated  for  us  by  the 
holy  Cross  and  the  blood  shed  thereon:  "for  through  the  blood  of  the 
Cross  hath  Christ  made  peace,  both  as  to  the  things  on  earth  and  the 
things  that  are  in  heaven"  (Col.  i,  20).  Moreover,  in  this  connec- 
tion the  sign  of  the  Cross  illustrates  and  completes  the  meaning  of 


restirrexit  a  mortuis  (Joann,  Abrinc.  De  officiis  ecclesiast.).  — Pax  Domini  ,  .  . 
dicens,  sacerdos  vel  episcopus  ter  super  calicem  cum  particula  signat  et  infundit 
calici,  quia  cunctis  in  coelo  et  terra  pacificatis  ad  corpus  rediit  aninia  Jesu  Christi. 
Quidam  infundunt,  autequam  dicant  Pax  Domini  .  .  . ,  quod  etiam  non  vacat  a 
mysterio,  quia  post  resurrectio7iein  manifestum  est  pacem  datam  hominibus  bonae 
voluntatis  (Sicard.  1.  3,  c.  8). 

1  As  may  be  seen  from  the  most  ancient  Roman  Ordines,  as  early  as  the  ninth 
centurj''  the  sign  of  the  Cross  was  made  three  times  over  the  chalice  with  a  small 
particle  —  but  not  until  the  dropping  of  the  (second)  particle  (immediately  before 
receiving  the  Precious  Blood),  when  the  present  prayer  at  the  mingling  (Fiat  com- 
mixtio  et  consecratio  .  .  .  )  was  recited.  (Cfr.  Ordo  Rom.  I,  n.  19.  — II,  n.  13.)  — 
According  to  Ordo  IV  no  prayer  was  then  said :  Quando  communicat  domnus  apos- 
tolicus,  partem  sibi  mordet  et  reliquam  in  calice  mittit,  faciens  crucem  de  ea  tribus 
vicibus  super  calicem  nihil  dicens.  —  Crux  quae  formatur  super  calicem  particulae 
oblatae,  ipsum  nobis  corpus  ante  oculos  praescribit,  quod  pro  nobis  crucifixum  est. 
Ideo  tangit  quattuor  latera  calicis,  quia  per  illud  hominum  genus  quattuor  clima- 
tum  ad  unitatem  unius  corporis  accessit  et  ad  pacem  catholicae  Ecclesiae 
(Amalar.  1.  3,  c.  31).  —  Cum  dicitur:  Pax  Domini.  .  .  inter  calicem  fit  triplex 
signaculum  crucis  ad  laudem  et  honorem  ss.  Trinitatis,  quae  misit  Agnum  qui  per 
crucem  salvavit  mundum  et  fecit  pacem  hominum  et  angelorum  (Stephan. 
Augustod.  De  sacram.  altar,  c.  18). 


710  //.  Liturgical  and  Ascetical  Part. 

the  previous  fraction,  inasmuch  as  it  more  particularly  characterizes 
the  thereby  symbolized  immolation  of  the  divine  Victim  as  a  Sacri- 
fice accomplished  on  the  Cross.  Finally,  with  regard  to  the  mingling 
that  follows,  the  crossing  of  the  chalice  with  the  Host  expresses  that 
the  glory  of  the  resurrection  was  given  to  the  Saviour  as  a  reward 
for  His  ready  self-humiliation  even  to  the  death  of  the  Cross. 

4.  The  Prayer  at  the  Mingling.  —  The  dropping  of  the  small 
particle  of  the  Host  into  the  most  precious  Blood  is  designated  in  the 
accompanying  prayer  as  the  mingling  {commixt'io)  and  consecration 
(constxraUo)  of  the  Body  and  Blood  of  Christ.  The  question,  what 
is  here  the  sense  and  signification  of  the  word  consecratio^  presents 
great  difficulties,  as  is  already  evident  from  the  many  readings  of 
said  passage  in  the  liturgical  documents^  and  from  the  numerous 
attempts  at  explanation  by  liturgical  writers. 

The  words  Jiaec  commixUo  et  consecratio  have  been  frequently 
understood  in  a  concrete  sense  =  7na_i/  these  mingled  and  consecrated^ 
sacrificial  gifts  of  the  Body  and  Blood  of  Christ  be  effectual  to  us 
unto  life  everlasting.^     This  conception  is  assuredly  favored  by  the 


^  Commixtio  consecrati  corporis  et  sanguinis  —  haec  sacrosancta  commixtio 
corporis  et  sanguinis  —  conjunctio  corporis  et  sanguinis  —  haec  commixtio  corporis 
et  sanguinis  —  fiat  commixtio  et  consecratio  corporis  et  sanguinis  —  fiat  commixtio 
et  consecratio  corporis  et  sanguinis  D.  N.  J.  Ch.  nobis  accipientibus  vita  aeterna  — 
haec  sacra  commixtio  corporis  et  sanguinis  D.  N.  J.  Ch. 

2  Both  expressions  are  also  correctly  used  in  another  sense  (=  commixtum  et 
consecratum) ;  for  example,  in  Leviticus  27,  29  we  find  consecratio  =  dedicated. 

2  The  words  consecration  of  the  body  and  of  the  blood  signify  here  merely 
the  consecrated  body  and  blood  (Lebrun  p.  5,  art.  5).  — Respondeo,  consecrationem 
hie  objective  sumi  pro  rebus  C07isecratis,  non  formaliter  pro  actu,  quo  res  consecran- 
tur  (Tournely,  Tract,  de  Euchar.  p.  2,  c.  10,  art.  2).  —  In  support  of  this  conception 
are  adduced  the  words  of  the  holy  deacon  Lawrence  to  Pope  Xystus  II.,  when  the 
latter  was  led  to  martyrdom:  Experire,  utrum  idoneum  ministrum  elegeris.  Cui 
commisisti  doininici  sanguinis  consecrationem ^  cui  consummandorum  consortium 
sacramentorum,  huic  sanguinis  tui  consortium  negas  ?  (S.  Ambr.  De  offic.  ministr. 
1.  1,  c.  41.)  Sanguinis  consecratio,  namely,  is  conceived  as  ^  sanguis  consecratus, 
the  distribution  of  which  was  a  function  of  the  deacon.  But  the  reception  of  the 
Precious  Blood  forms,  as  Micrologus  asserts  (c.  19),  the  complenientu^n  communio- 
nis,  and  the  Holy  Communion  generally  as  the  Sacrificial  Banquet  is  the  termination 
of  the  Sacrificial  Mysteries,  so  that  we  can  say  the  deacon  shares  (consortium)  in 
the  consummatio,  that  is,  in  the  accomplishment  of  the  Eucharistic  Sacrifice. 
This  interpretation  may  of  course  be  accepted,  but  it  does  not  appear  to  exhaust 
the  full  sense  of  the  expression  consecratio  sanguinis  dominici.  The  deacon  is 
ordained  mainly,  ut  proxitne  assistat  sacerdoti  sacra  facienti  sitque  ejus  in  tanti 
mysterii  celebratione  adjutor  (Menardus),  and  in  the  Pontif.  Roman,  he  is  called 
cotntninister  et  cooperator  corporis  et  sanguinis  Domini ;  hence  a  certain  participa- 
tion not  merely  in  dispensing  Holy  Communion,  but  also  in  the  celebration  of  the 
Sacrifice  can  and  must  be  ascribed  to  him.  In  this  sense,  then,  is  the  deacon  ad- 
mitted "to  the  consecrating  and  offering  of  the  Blood  of  the  Lord,  to  the  accom- 
plishment of  the  Holy  Mysteries."  (Cfr.  Bona,  Rerum  liturgic.  1.  1,  c.  25,  §  4,  cum 
notis  et  observation ibus  R.  Sala.) 


67.   The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc.  711 

circumstance,  that  not  the  mingling  and  consecration  act  as  such, 
but  the  mingled  and  consecrated  elements  are  for  us  the  source  of 
life^;  but  this  explanation  cannot  altogether  suffice,  because  it  does 
not  explain  or  take  into  consideration  at  all  the  act  of  commixtio  et 
consecratlo  occurring  at  the  same  time. 

If,  as  evidently  must  be  done,  we  note  and  emphasize  the  present 
act  also,  then  the  difficult  question  arises:  In  what  sense  can  we  say 
that  Christ's  Body  and  Blood  are  consecrated  by  the  mingling,  that 
is,  as  though  in  consequence  of  the  mingling?  To  solve  the  difficulty, 
it  has  been  said  that  the  word  consecratlo  does,  indeed,  refer  to  the 
Hucharistic  change  of  substance,  but  to  it  as  already  previously 
accomplished,  —  and  that  here  we  pray  only  for  the  fruit  thereof  2; 
this  explanation  is  inadmissible,  for  the  formula  without  any  doubt 
whatsoever  mentions  in  this  place  an  action  accomplished  at  the 
very  moment  of  the  mingling,  that  is,  of  a  present  consecration 
{liaec  commixtio  et  [liaec']  consecratlo) . 

Just  as  little  can  these  words  and  the  rite  therewith  connected 
mean  an  ^'Epiklese  concisely  expressed",  that  is,  a  petition  for  the 
transsubstantiation  of  the  bread  and  wine. 

Others  endeavor  to  settle  the  existing  difficulty  precisely  in  the 
opposite  way,  by  taking  the  word  consecratlo  as  having  always  the 
same  meaning  as  commixtio^  that  is,  they  would  thereby  understand 
only  the  mingliug  of  holy  things.  But  such  an  explanation  weakens 
entirely  too  much  the  signification  of  the  expression  consecratlo ; 
for  it  w^ould  and  should  prove  more  than  the  mere  mingling  of  sanc- 
tified objects.^  In  what  consists  this  more^  that  is,  what  further  and 
'new  quality  does  the  consecratlo  add  to  the  commixtio?  We  are 
going  to  indicate  some  points,  which  may  be  of  advantage  in  eluci- 
dating the  subject  under  Consideration. 

Let  us  recall  the  essence  and  object  of  the  liturgical  act  of 
mingling.  Among  other  reasons  it  is  intended  to  symbolize  the 
resurrection  of  Christ.  Whilst  Christ's  Body  and  Blood  in  the  pre- 
vious separation  of  the  species  represent  His  bloody  death,  they 
afterward  by  the  union  of  the  species  become  the  symbol  of  His 
glorious  resurrection,  that  is,  they  receive  a  new  and  at  the  same 
time  a  holy  significance,  for  which  reason  one  may  say  they  are   (in 


1  Commixtio  et  consecratio  dicuntur  fieri  in  nostram  salutem,  non  quod  ipsa 
actio  commiscendi  et  consecrandi  nos  salvet,  sed  quia  res  ipsae  commixtae  et  con- 
secratae,  dum  a  nobis  devote  suscipiuntur,  multum  prosunt  ad  salutem ;  unde  hie 
dicimus  :  fiat  sumeutibus  nobis  in  vitam  aeternam  (Bellarm.  De  Missa  1.  2,  c.  27).  — 
Non  ex  ipsa  commiscendi  cum  sanguine  corporis  actio7ie  salutem  et  vitam  exspec- 
tamus,  sed  ex  eorpore  et  sanguine  Cbristi,  quae  commiscentur  a  nobis,  ut  post 
adumbratam  passionem,  adumbremus  et  resurrectionem,  quae  ad  justificationem 
nostram  cum  ipsa  passione  suo  modo  concurrit  (Tournely  1.  c). 

2  Non  petimus,  ut  nunc  fiat  consecratio,  sed  ut  consecratio  antea  facta  sit 
nobis  at  vitam  aeternam  salutaris  (Bellarm.  1.  c). 

3  With  reference  to  Pope  Pelagius  I.  consecrare  should  be  also  =  simul 
•.sacrare  (i.  e.  res  sacras  commiscere). 


712  //.  Liturgical  and  Ascetical  Part, 

a  certain  sense)  consecrated.-^  The  liturgical  act  of  mingling, 
accordingly,  effects  a  certain  consecratio  corporis  et  sanguinis  Do- 
mini, inasmuch  as  it  further  imparts  to  them  a  holy  and  a  mystical 
signification,  for  by  Consecration  {consecratio)  one  may  denote  an 
action  by  which  an  object  is  raised  unto  and  made  a  symbol  of  a  holy 
mystery.'-  —  By  Consecration  {consecratio)  we,  therefore,  frequently 
understand  the  dedication  and  gift  of  a  person  or  object  to  God,  and 
this  feature  also  is  found  in  the  act  of  mingling  ;  for  Christ  appears 
therein  as  the  resuscitated,  living  Pasch,  and  as  such  is  represented 
or  offered  to  God.^  In  the  mingling  Christ's  glorious  sacrificial  Body 
is  consecrated  and  dedicated  to  God  for  us.*  —  Of  a  translation  to  a 
more  holy  state,  of  a  real,  or  a  greater  sanctification  the  word  con- 
secratio never  can  nor  should  be  understood,  when  reference  is  made 
to  the  Body  and  Blood  of  Christ.  Even  at  the  moment  of  the 
Eucharistic  Consecration,  Christ's  Body  and  Blood  are  not  in  them- 
selves sanctified,  but  only  transformed  into  the  sacramental,  that  is, 
into  a  special  sanctifying  state.  This  is  what  is  meant  by  the  ex- 
pression "Consecration  of  the  Body  and  Blood  of  Christ,"  when  it  is 
used  to  designate  the  Elevation.  Therefore,  in  the  mingling  Christ's 
Body  and  Blood  cannot  be  still  further  sanctified ;  but  may  this  be 
asserted  of  the  Eucharistic  species  ?  As  is  evident  to  us,  it  may. 
The  reason  consists  in  this  that  the  species  of  bread  and  wine  are  in 
a  true  sense  mingled  (united),  which  cannot  be  said  of  the  Body  and 
Blood  of  Christ  concealed  in  them.  The  ordinary  mode  of  expres- 
sion: that  the  Body  of  the  Lord  is  broken  and  united  with  His  Blood, 
would  in  no  way  denote  a  change  in  the  Body  and  Blood  of  Christ, 
but  merely  in  the  sacramental  species^  —  and  at  the  same  time  set 

1  Posset  etiam  fortasse  commode  responderi,  agi  hoc  loco  de  7wva  quadam 
consecratione,  quae  ex  commixtione  nunc  primum  exsurgit.  .  .  .  Porro  haec  con- 
secratio nihil  aliud  est,  nisi  7iova  quaedam  significatio  sacranientalis :  ut  enim 
consecrari  dicitur,  quod  acquirit  sacramentalem  significationem,  ita  etiam  dicitur 
iterwtn  consecrari,  quod  acquirit  aliam  significationem  sacramentalem.  Signifi- 
catur  autem  per  illam  commixtionem  resurrectio  Domini  .  .  .  nam  in  resurrectione 
iterum  caro  Domini  cum  sanguine  suo  conjuncta  fuit.  Itaque  in  ilia  commixtione 
nova  fit  consecratio,  dum  species  illae,  quae  divisae  Christi  mortem  repraesentabant, 
nunc  inter  se  conjunctae  resurrectionem  Domini  repraesentant  (Bellarm.  De  ]\Iissa 
1.2,  c.  27).  Suarez  (disp.  83,  sect.  2,  n.  19)  says  of  this  opinion:  probabilitate 
non  caret. 

2  The  word  sacramentum  (t6  ii.v<sTr)piov)  is  often  =  signuni  rei  sacrae,  signum 
sacrum,  significatio  arcana,  figura,  typus.  Hence  consecrare  may  also  signify  as 
much  as  making  something  a  sacramentumj  that  is,  sacrum  signum,  a  hoi}'  symbol, 
imparting  to  it  a  sacred  mysterious  character. 

3  Quae  verba  (at  the  mingling)  precantur,  ut  fiat  corpus  Domini  praesens 
oblatio  per  resurrectionem ,  per  quam  veneranda  et  aeterna  pax  data  est,  non  solum 
in  terra,  sed  etiam  in  coelo  (Amalar.  1.  3,  c.  31). 

4  Cfr.  S.  Thorn.  3,  q.  22,  a.  2  ad  3. 

^  Illud  quod  manducatur  in  propria  specie,  ipsum  et  frangitur  et  masticatur 
in  sua  specie;  corpus  autem  Christi  non  manducatur  in  sua  specie,  sed  in  specie 
sacrantenti  et  ideo  ipsum  corpus  Christi  non  fra7igitur  nisi  secundum  speciem 
sacramentalem  (S.  Thorn.  3,  q.  77,  a.  7  ad  3). 


67.    The  Liturgical  Act  of  the  Fraction  of  the  Host  and  the  Mingling  etc.  713 

off  in  a  striking  manner,  that  under  the  Eucharistic  species,  which 
are  in  reality  broken  and  mingled,  the  suhstcuices  of  bread  and  wine 
are  no  longer  present,  but  truly  the  Body  and  Blood  of  Christ  are 
present  and  with  them  constitute  a  whole,  that  is,  one  Sacrament. 
The  species  are  already  holy  by  their  connection  with  the  Body  and 
Blood  of  Christ;  but  when  united  to  each  other,  they  become  still 
more  sanctified.  Inasmuch,  therefore,  as  the  sacred  species  of  the 
Eucharist  are  truly  mingled  (united),  they  reciprocally  impart  their 
sanctity  to  each  other,  becoming  thereby  still  more  holy.^  The 
aforesaid  features  —  namely,  the  symbolizing  of  the  Resurrection, 
the  Consecration  of  the  Body  and  Blood  of  Christ  for  God,  the  re- 
newed sanctification  of  the  visible  sacramental  sign  —  may  serve  in 
some  degree  to  make  us  comprehend  the  liturgical  act  of  mingling 
as  a  consecration  (consecratio)  of  the  consecrated  elements. 

5.  Therefore,  the  mystical  rite  of  fraction"-  and  mingling^ 
brings  vividly  before  our  eyes,  in  w^hat  manner  the  Divine  Mctini 
died  and  rose  again  for  us,  in  order  to  become  for  us  in  the  Eucharis- 
tic Sacrifice  and  in  the  Sacrificial  Banquet  the  inexhaustible  source 
of  a  higher  heavenly  life  (fat  accipientihus  nobis  in  vitam  aeter- 
nam).  "The  Body  of  Christ,  born  as  the  Divine  Victim  for  the  sins 
of  the  world,  was  also  the  heavenly  grain  of  wheat  sown  by  the  Holy 
Ghost  in  the  virginal  earth;  it  was  the  heavenly  grape  on  the  virgin 
vine  which  sprung  up  under  the  breath  of  the  Holy  Spirit.  In  order 
to  become  our  sacrifice  for  the  atonement  of  sins,  the  Body  of  Christ 
was  to  die  and  shed  its  blood  upon  the  altar  of  the  Cross;  the  heav- 
enly grain  of  wheat  was  to  die  in  the  earth,  the  heavenly  grape  was 
to  be  trodden  dow^n.  To  become  food  and  drink  for  the  nourishment 
of  our  life  of  grace,  the  Body  of  Christ  was  again  to  resume  its 
vitality.  The  heavenly  wheat  was  to  be  ground  and  baked  into  the 
life-giving  bread.  The  heavenly  juice  of  the  grape  was  to  be  pressed 
and  fermented  into  the  inebriating  wine  of  life.  Thus  life  and  death 
were  to  be  swallowed  up  in  Christ,  in  order  to  make  Him  our  life's 
bread  and  drink.  He  was  to  be  dead  and  yet  live,  He  was  to  be 
alive  and  yet  die.  How  was  this  to  be  effected  ?  This  w^as  accom- 
plished at  the  East  Supper.  This  continually  takes  place  in  Holy 
Mass,  where  by  virtue  of  the  words  of  Christ,  His  Blood  is  repre- 

^  Cfr.  the  blessing  of  the  Baptismal  \vater,  when  the  aqua  be?iedicfa  (which 
serves  for  the  liturgical  sprinkling  of  the  people),  by  mingling  with  it  the  Oil  of 
Catechumens  and  the  Chrism,  is  still  further  consecrated  and  rendered  more  per- 
fect.   Sanctificetiir  et  foecundetur  fons  iste  (which  is  already  sanctified)  oleo  salutis. 

2  Fractio  hostiae  tria  significat :  priyno  quidem  ipsam  divisionem  corporis 
Christi,  quae  facta  est  in  passione ;  secundo  distiuctionem  corporis  mystici  secun- 
dum diversos  status  ;  tertio  distributionem  gratiarum  procedentium.  ex  passione 
Christi  (S.  Thorn.  3,  q.  83,  a.  5  ad  7). 

3  Fit  haec  permixtio :  priino  ad  notandum,  quod  Christi  corpus  non  fuit  sine 
sanguine  nee  sanguis  sine  corpore ;  secundo  ad  designandum,  quod  unum  sacra- 
mentum  conficitur  ex  speciebus  panis  et  vini ;  tertio  corporis  et  sanguinis  post 
trinura  crucis  signum  permixtio  est  animae  ad  corpus  reditio  (Durandus  1.  4, 
c.  51,  n.   17). 


714  //.   Liturgical  and  Ascetical  Part. 

sented  separated  from  His  Body,  as  the  Blood  of  the  immolated 
Victim  to  be  shed  and  shed  once  for  all  on  the  Cross,  but  where  in 
virtue  of  the  blessed  immortality  of  the  Risen  Christ,  His  living  Body 
is  permeated  with  His  living  Blood,  to  be  to  us  the  nourishment  and 
refreshment  of  eternal  life."  ^  Once  when  Blessed  Ano^ela  of  Foli^no 
assisted  at  the  Mass  of  an  unworthy  priest,  at  the  Fraction  of  the 
Host  she  heard  a  low -voice  of  murmuring,  piercing  sweetness  thus 
complain:  "Alas!  how  they  break  Me  and  make  the  Blood  flow  from 
My  limbs!"  *'Ali!  my  Brothers  in  this  intolerable  grace"  (of  being 
permitted  to  break  the  Body  of  the  Lord),  remarks  Father  Faber, 
alluding  to  this  circumstance,  "do  we  not  each  of  us  know  in  his 
own  secret  soul  at  least  one  priest,  and  that  there  can  be  but  one, 
who,  if  he  had  his  due,  could  never  break  the  Host  without  having 
his  own  heart  broken  also  by  the  lamentable  sweetness  of  that 
plaintive  cry  ?" 

68.     The  Agnus  Dei,  the  Prayer  for  Peace  and  the  Kiss  of  Peace. 

The  Holy  Eucharist  is  "the  sign  of  union,  the  bond  of  charity, 
the  symbol  of  concord,"^  that  is,  the  Sacrament  of  peace;  for  peace 
is  one  of  the  principal  effects  of  the  reception  of  the  Eucharist,  but, 
at  the  same  time,  it  is  also  a  necessary  requisite  for  participation  in 
the  Eucharistic  Sacrifice  and  Banquet  of  Love.  At  the  table  of  the 
Lord  the  bond  of  love  and  concord  should  be  formed  ever  more 
closely  and  more  intimately  between  the  faithful,  until  they  have 
"but  one  heart  and  one  soul"  (Acts  4,  32);  "for  we,  being  many, 
are  one  bread,  one  body,  all  that  partake  of  one  bread"  (i  Cor.  10, 
17).  Peace  must  reign  in  the  heart  into  which  the  "God  of  peace 
and  love"  enters  and  takes  up  His  abode.  Therefore,  after  the 
Pater  noster  there  are  such  frequent  and  fervent  prayers  for  the 
great  gift  of  peace  in  preparation  for  the  Communion.  In  the  Em- 
bolism we  meet  with  urgent  supplication:  "Graciously  give  peace  in 
our  days"  (da  propitius  pacem  in  dielms  nostris)^  and  at  the  frac- 
tion of  the  Host  follows  the  threefold  sign  of  the  Cross,  accompanied 
with  the  salutation  of  peace:  "May  the  peace  of  the  Lord  be  always 
with  you"  {Pax  Domini  sit  semper  vohiscum)^  at  the  Agnus  Dei 
we  now  implore  of  the  Lamb  of  God,  enthroned  on  the  altar,  peace 
for  ourselves  (dona  nohis  pacem) ^  and  in  the  prayer  immediately 
following,  this  petition  is  further  prosecuted,  and  the  Lord  implored 
that  He  would  impart  peace  to  His  entire  Church  and  preserve  it  — 
and,  finally,  peace  prayed  for  in  so  manifold  a  way  is  sealed  by  the 
holy  kiss. 

I.  The  Afinus  Dei.  — The  holy  Pope  Sergius  I.  (687 — 701) 
is  said  to  have  been  the  first  to  order  that  at  the  breaking  of  the 


1  Laurent,  Christol.  Predigten  I,  284. 

2  Trident,  sess.  13,  c.  8.   —  Unitas   siguum,   vinculum  caritatis,    concordiae 
symbol  um. 


68.   The  AgniLS  Deij  the  Prayer  for  Peace  and  the  Kiss  of  Peace.      715 

Host,  the  Agnus  Dei  should  be  sung  by  the  clergy  and  people. ^  — 
The  original  rite  differs  in  some  respects  from  the  present  one,  which 
was  developed  from  the  eleventh  to  the  thirteenth  century.^  At  this 
time  we  meet  everywhere  the  threefold  repetition  of  the  Agnus  Bet 
—  and  that  not  merely  on  the  part  of  the  choir,  but  also  of  the  cele- 
brant,^ —  and,  instead  of  concluding,  as  previously,  each  time  with 
the  same  petition  "have  mercy  on  us"  {miserere  nobis) ^  they  com- 
menced at  this  date  to  repeat  the  third  time  "grant  us  peace"  (dona 
nobis  pacem).  This  last  petition  was  occasioned  by  all  manner  of 
calamities  and  disturbances  that  had  befallen  the  Church.^  The 
reason  for  it  lies  indeed  in  the  relation  of  the  Agnus  Dei  to  the 
imparting  of  the  kiss  of  peace,  or  to  the  reception  of  Holy  Com- 
munion.^ 


1  Hie  statuit,  ut  tempore  confractionis  dominici  corporis,  ^' Agnus  Dei,  qui 
tollis  peccata  tnundi^''''  a  clero  et  populo  decantaretur  (Lib.  Pontific).  Now  since 
the  Agnus  Dei  occurs  already  in  the  Sacrament.  Gregor.,  Mabillon  (In  Ord.  Rom, 
c.  8,  n.  7)  infers  that  it  was  said  already  before  the  time  of  Sergius,  but  only  by  the 
choir,  as  was  again  the  case  soon  after  Sergius.  CCfr.  Ordo  Rom.  I,  n.  19;  II,  n.  13.) 
In  Missa  Sabbati  sancti,  quae  veteri  more  etiam  nunc  celebratur,  omittitur  Agnus 
Dei  cum  Antiphonis  ad  Offertoriuin  et  ad  Comniunioneni^  quae  primarii  non  esse 
instituti  Walafridus  Strabo  et  alii  observarunt  (Mabillon  1.  c). 

2  The  most  ancient  Roman  Ordines  and  the  earliest  liturgical  writers  say 
nothing  with  regard  to  the  repetition  of  the  Agnus  Dei.  Gradually  the  rite  became 
fixed  and  general  of  singing,  or  reciting  it  three  times.  Agnus  Dei  ter  cauitur 
(Beleth).  At  the  same  time  the  practice  was  also  introduced  of  saying  the  third 
time  dona  nobis  pacem.  Bis  repetitur  ^'Miserere  nobis''  et  tertio  variatur  per 
^'Dona  nobis  pacem'''  (Beleth).  On  Holy  Thursday  alone  was  an  exception  made 
during  the  Middle  Age,  probably  because  the  kiss  of  peace  was  not  given.  In  coena 
Domini  ter  debet  dici  cum  Miserere  nobis  (Beleth  c.  48).  According  to  Durandus 
the  Roman  schola  cantorum  still  observed  in  the  thirteenth  century  the  ancient 
custom  of  singing  three  times  miserere  nobis,  which  is  done  at  present  only  in  the 
Basilica  of  St.  John  Lateran  (cfr.  1.  4,  c.  52).  Usually  the  choir  sang  it  —  chorus 
psallat  Agnus  Dei  (Joann.  Abrinc.) ;  chorus  clamat  ad  Jesum  et  postulat:  Agmis 
Dei  .  .  .  (Innoc.  III.) ;  sometimes  also  the  people  (cfr.  Pseudo-Alcuin.  c.  40;  Sicard. 
1.  3,  c.  8).  —  Quidam  sacerdotes  dicunt  "Agnus  Dei"  manibus  super  altare  de- 
positis  .  .  .  alii  vero  stant  manibus  junctis,  parum  super  altare  inclinati  (Durand. 
1.  4,  c.  52).  —  Pontifex,  junctis  ante  pectus  manibus,  dicit  "Agnus  Dei"  submissa 
voce  cum  ministris  adstantibus  (Ordo  Roman.  XIV,  c.  53). 

3  Generally  in  former  times  the  priest,  as  a  general  custom,  did  not  recite 
what  the  choir  sang  and  what  was  recited  by  the  assistant  ministers  (deacon,  sub- 
deacon,  lector),  as  he  directed  his  attention  either  to  the  singing  or  to  the  reading, 
or  was  in  the  mean  time  engaged  in  other  liturgical  functions. 

^  Postmodum  autem  multis  et  variis  adversitatibus  et  terroribus  Ecclesiae 
ingruentibus,  coepit  ad  Dominum  clamare  de  tribulatione :  ''do?ia  nobis  pacem .'"^ 
Et  ut  clamor  ejus  facilius  audiretur,  in  ipsa  duxit  immolationis  hora  clamandum 
(Innoc.  III.  De  sacr.  alt.  myst.  1.  6,  c.  4). 

^  Postquam  ad  communicandum  et  ad  percipiendum  corpus  perventum  fuerit, 
pacts  osculutn  sibi  invicem  tradunt,  cantantes :  "Agnus  Dei,  qui  tollis  peccata 
mundi,  miserere  nobis,"  ut  pacijici  sacramentum  perficientes,  in  filiorum  Dei 
numero  (remissis  delictis  omnibus)  mereantur  copulari  (Raban.  Maur.  De  cleri- 
cor.  institut.  1.  1,  c.  33). 


716 


//.  Liturgical  and  Ascetical  Part. 


Agnus  Dei,  qui  tollis  peccata 
mundi,  miserere  nobis. 

Agnus  Dei,  qui  tollis  peccata 
mundi,  miserere  nobis. 

Agnus  Dei,  qui  tollis  peccata 
mundi,  dona  nobis  pacem. 


Lamb  of  God,  who  takest 
away  the  sins  of  the  world,  have 
mercy  on  us. 

Lamb  of  God,  who  takest 
away  the  sins  of  the  world,  have 
mercy  on  us. 

Lamb  of  God,  who  takest 
away  the  sins  of  the  world,  grant 
us  peace. 


In  the  foregoing  act  of  fraction  and  mingling,  Christ  is  litur- 
gically  and  mystically  placed  before  our  eyes  as  the  Victim  immolated 
by  shedding  His  Blood  and  again  gloriously  risen  to  life;  therefore, 
this  humble,  heartfelt  supplication  of  the  Agnus  Dei,  in  which  the 
priest  addresses  himself  to  the  Saviour,  concealed  and  offered  under 
the  Kucharistic  species,  appropriately  concludes  with  the  twofold  cry 
for  mercy  and  the  single  cry  for  peace ^:  —  and,  in  order  to  express 
the  consciousness  of  his  sinfulness  and  compunction  in  a  strong  and 
lively  manner,  he  at  the  same  time  strikes  his  breast  three  times. ^ 

In  the  Old  Law  a  lamb  was  one  of  the  usual  animals  of  sacrifice, 
and  all  these  sacrificial  lambs  were  types  of  Jesus  Christ,  the  one 
true  Lamb,  who  took  away  the  sins  of  the  world,  that  is,  who  atoned 
for  and  effaced  them  in  His  Blood.     The  designation  of  Christ  as  a 

^  Sequitur  vox  Ecclesiae  supplicans  Agno  largitori  pacis  et  misericordiae. 
Ter  cum  eodem  principio  cantatur  et  duplici  fine  terminatur;  itaque  orat:  miserere 
nobis,  dando  veniam ;  miserere  nobiSy  conservando  justitiam;  dona  nobis  pacem, 
quae  superat  omnem  sensum  et  intellegentiani.  Miserere  captivis,  miserere  pere- 
griuis,  da  nobis  finem  laboris;  — ■  miserere  peccatoribus,  miserere  exsulibus,  da 
requiem  laborantibus  ;  —  tribue  peccatorum  remissionem,  perdue  ad  patriae  certam 
mansionem,  da  post  laborem  pacem  et  requiem  (Stephan.  Augustod.  c.  18).  — 
Ag7iiis  Dei  ter  cantatur,  ut  verus  Agnus,  cujus  caruem  et  sanguinem  sumimus, 
nobis  propitietur.  Primo  rogamus,  ut  nobis  misereatur  peccata  relaxando ; 
secundo,  ut  nobis  misereatur  devotos  sibi  faciendo ;  tertio,  ut  nobis  pacem  donare 
dignetur,  quae  hie  initium  liabet  in  Sanctis,  et  in  beata  vita  perficietur  (Robert. 
Paulul.  1.  2,  c.  40). 

2  Ad  ^^ Agnus  DeV  sacerdos  manus  jungit  et  caput  inclinat,  ut  nimirum  non 
tantum  verbis,  sed  etiam  actione  statum  supplicantis  exprimat:  manibus  autem 
altare  non  tangit  ad  majorem  erga  Christum  in  illo  quiescentem  venerationem. 
Elata  voce  illud  recitat  ad  excitandam  populi  attentionem  eumque  exstimulandum, 
ut  simili  oratione  ac  pectoribus  percussione  Dei  misericordiam  imploret.  Post 
primum  ^^ Agnus  DeV\  deposita  sinistra,  ne  sola  pendula  maneat,  super  corporale 
usque  ad  tertium  *^ Agnus  DeV\  postremis  dexterae  digitis  pectus  percutit  in 
signum  compunctionis,  dum  bis  profert,  '■^miserere  nobis^\  itemque  dum  inquit 
**dona  nobis  pacefn'\  quum  cordis  compunctio  sit  optima  dispositio  ad  pacem  ob- 
tinendam.  In  Missis  defunctorum  sacerdos  non  percutit  sibi  pectus,  dum  pronuntiat 
*'do7ia  eis  requie7n^\  ut  nempe  significet,  se  in  hisce  Missis  pro  defunctis  specialiter 
celebratis  ipsorum  magis  quam  sui  memorem  esse  (De  Carpo,  Biblioth.  liturg.  p.  I,. 
art.  50,  u.  202). 


68,   The  Agnus  Dei,  the  Prayer  for  Peace  and  the  Kiss  of  Peace.      Ill 

Lamb  expresses  His  sacrificial  character,  at  the  same  time  denoting 
His  purity  and  freedom  from  guik;  but  prominently  it  refers  to  the 
gentle  patience  and  vokintary  resignation  with  which  He  subjected 
Himself  to  the  most  painful  sufferings  and  most  bitter  death. ^  The 
name  "Lamb  of  God"  {Agnus  Dei)  not  merely  signifies,  that  Christ 
by  the  will  and  for  the  honor  of  God  became  a  sacrifice  slain  for  the 
world;  but  it,  moreover,  includes  the  deeper  meaning  that  He  is  the 
well-beloved  Son  of  God  (Filius  Dei  dilectus),  that  is,  that  the  ful- 
ness of  the  divinity  dwells  in  Him.^  In  reality  Christ  is  the  Sacri- 
ficial Lamb,  that  takes  away  the  sins  of  the  world,  only  because  He 
is  the  beloved  Son,  in  whom  God  is  well  pleased.  Besides  the  name 
Lamb  {Agnus),  the  appellation  Lion  {Leo)  is  also  employed  to 
designate  the  royal  strength  and  powder  of  Christ.  He  is  the  Lamb 
that  suffered  not  only  with  patience,  but  who  conquered,  moreover, 
with  the  strength  of  a  lion  —  and  who  now  reigns  and  triumphs  as 
Lord  of  lords  and  King  of  kings  on  the  throne  of  heaven.  Emitte 
Agniim,  Domine,  dominatorem  terrae!  —  "Send  forth,  O  Lord,  the 
Lamb,  the  ruler  of  the  earth!''  (Is.  i6,  i)  —  thus  implores  the  same 
prophet  who  compared  the  Saviour  to  a  dumb  and  willing  sacrificial 
Lamb  (Is.  53,  7).  As  a  lamb  Christ  was  promised  in  the  Old  Law 
through  figures  and  prophets;  as  a  lamb  He  was  pointed  out  in  the 
New  Law  by  John  the  Baptist  and  extolled  by  the  Apostles.  With 
marked  preference  St.  John  in  his  mystical  Revelations  calls  (about 
twenty-seven  times)  the  Son  of  God  a  lamb.^  In  a  mystical  ecstacy 
he  beholds  Jesus  as  the  Lamb  that  was  slain  and  that  purchased  souls 
for  God  out  of  all  tribes  and  nations,  that  washed  them  clean  in  His 
Blood  and  thereby  made  of  them  a  royal  priestly  people;  —  as  the 
Lamb  that  with  His  Blood  strengthens  the  Church  militant,  making 
it  victorious  in  its  combats  with  Satan;  —  as  the  Lamb,  that  is,  the 
brilliant  light  of  the  heavenly  Jerusalem,  conducting  the  blessed  to 
the  fountains  of  the  waters  of  life;  —  as  the  Lamb  worthy  to  receive 
power  and  divinity  and  wisdom  and  strength  and  honor  and  glory 
and  benediction;  —  as  the  Lamb  to  whom  all  creation  and  all  the 
choirs  of  angels  present  praise  and  adoration. 


1  Agnus  propter  innocentiam,  mansuetudinem,  obedientiam  et  immolationem 
vocatur  Christus  (Dion.  Carthus.  In  Apocal.  g.  5,  v.  6). 

2  The  addition  of  "God"  is  variously  explained,  for  example,  the  Divine 
Lamb ;  the  Lamb  belonging  to  God,  His  property ;  the  Lamb  destined  by  God  for 
sacrifice ;  the  Lamb  submissive  or  pleasing  or  dedicated  to  God.  (Cfr.  Haneberg- 
Schegg,  Das  Evangelium  nach  Johannes  1,  125.)  —  This  formula  of  prayer  (taken 
in  part  from  Holy  Scripture,  John  1,  29)  has  a  wealth  and  profundity  of  meaning. 
In  the  first  place,  it  discloses  the  entire  sublimity  of  the  nature  and  mission  of 
Jesus  Christ,  since  the  highly  significant  designation  of  Agnus  Dei  characterizes 
the  Saviour  as  the  Son  of  God,  as  the  Divine  Sacrificial  Lamb  given  by  God  and 
again  offered  to  Him,  who  innocently,  meekly  and  freely  underwent  the  death  of 
the  Cross;  in  the  next  place,  it  exalts  the  sin-effacing,  world-redeeming  power  and 
efficacy  of  His  sacrificial  death;  finally,  it  contains  an  humble,  sorrowful,  contrite 
appeal  for  mercy  and  for  the  obtaining  of  peace. 

3  Cfr.  Hundhausen,  Das  erste  Pontificalschreiben  Petri  S.  196 — 197. 


718  //.  Liturgical  and  Ascetical  Part, 

As  the  lamb  in  Holy  Scripture  is  a  standing  symbol  of  Christ, 
and  as  the  citizens  of  heaven  bless  the  Lamb  without  ceasing,  so  also 
does  the  Church  love  to  invoke  Jesus  Christ  in  a  simple,  touching 
manner  as  the  "Lamb  of  God".  Throughout  all  ages  there  con- 
tinues ever  to  resound  in  her  liturgy  of  the  Mass  this  fervent  sujDpli- 
cation  to  the  divine,  eternal  sacrificial  Lamb,  who  has  taken  upon 
Himself  the  sins  of  the  world  and  thereby  effaced  them.  As  often  as 
she  administers  Holy  Communion  to  the  faithful,  does  she  exhort 
them  in  the  words  of  St.  John  the  Baptist:  Ecce  Agnus  Dei!  ecce 
qui  toUit  peccata  mund'i!  to  realize  and  value  the  wealth  of  grace 
contained  in  this  heavenly  sacrificial  food.  Almost  all  her  litanies 
conclude  with  this  solemn  invocation  to  the  Lamb  of  God,  ''to  spare 
us,  to  hear  us  and  to  have  mercy  on  us." 

The  Church  has  ever  been  accustomed  to  represent  the  Divine 
Saviour  both  under  the  figure  of  the  Good  Shepherd  and  also  under 
the  symbol  of  the  lamb:  both  images  are  intimately  connected  wath 
each  other.  Jesus  Christ  is  the  Good  Shepherd,  who  became  Him- 
self our  Sacrificial  Lamb  on  the  Cross,  and  who  daily  becomes  the 
same  again  on  the  altar;  He  is  the  Good  Shepherd,  who  gave  His 
life  for  us  and  who,  with  His  living  flesh  and  Heart's  blood,  nour- 
ishes us  to  an  eternal  life  of  blessedness. 

From  the  Sacrificial  Lamb  present  on  the  altar  there  streams 
forth  salvation  and  redemption,  there  flows  to  us  all  the  favor  of  God, 
all  the  blessing  of  God  and  all  the  peace  of  God.  This  Lamb,  that 
was  slain  from  the  beginning  of  the  world  and  that  will  be  slain 
unto  the  end  of  the  world,  wx  should  during  Mass,  filled  w^ith  humil- 
ity and  fervor,  adore  and  invoke,  in  order  that  we  may  obtain  the 
fulness  of  mercy  and  peace,  whereby  we  shall  be  prepared  for  ad- 
mittance to  the  "royal  banquet  of  the  lamb."^ 

In  Requiem  Masses  the  petition  of  the  Agnus  Dei  —  perhaps 
since  the  eleventh  century,  surely  since  the  twelfth  —  is  difierently 
rendered,  inasmuch  as  we  twice  implore  from  the  Divine  Sacrificial 
Lamb  "rest"  for  the  suffering  souls  from  their  pains  and  torments, 
and  the  third  time  we  implore  for  them  "eternal  rest"  in  heaven 
{dona  eis  requiem  —  dona  eis  requiem  sempiternam) } 

2.     The  Prayer  for  Peace  {Oratio  pro  pace  vel  ad pacem).^  — 

i  Saucta  Mechtildis :  "Eia  mi  Domine,  modo  mihi  aliquid  ex  praeseiitibus 
Missae  verl^is  dona,  unde  aniiiia  mea  spiritualiter  cousoletur,"  Cui  Doniiiius: 
*'Ecce  jam  mihi  canitur  ter  Ag7i7is  Dei :  in  primo  me  offero  Deo  Patri  cum  onini 
humilitate  et  patientia  mea  pro  vobis  ;  ad  secundum,  offero  me  cum  onini  amaiitu- 
dine  passionis  meae  in  plenam  reconciliationem ;  ad  tertium,  cum  toto  amore 
divini  Cordis,  in  supplementum  omnium  quae  homini  desunt  bonorum"  (S.  Mech- 
tild.,  Lib.  special,  grat.  p.  3,  c.  19;. 

2  The  Ambrosian  Rite  has  the  Agnus  Dei  only  in  Requiem  Masses.  The  for- 
mula is  the  same  as  in  our  Missals  ;  but  the  thua  iime  the  petition  is  enlarged  by  an 
additional  clause:  "Dona  eis  requiem  sempiternam  et  lociun  indulgcntiae  cum 
Sanctis  tuis  in  gloria. ^^ 

3  Micrologus  (in  the  eleventh  century)  is  still  ignorant  of  this  prayer ;  while 
Durandus  (in  the  thirteenth  century)  mentions  it.     According  to  the  Roman  Rite 


68.    The  Agnus  Dei,  the  Prayer  for  Peace  and  the  Kiss  of  Peace,      719 

As  the  Agnus  Dei^  so  are  also  the  following  prayers  until  the  Com- 
munion no  longer  addressed  to  the  Father,  but  to  the  Saviour  present 
in  the  Blessed  Sacrament.  The  longing  for  the  peace  of  the  Lamb 
is  so  great  and  so  ardent,  that  the  priest  —  bowing  humbly  and 
looking  intently  upon  the  Most  Holy  Sacrament  —  continues  to  beg 
for  this  precious  gift,  and  that  for  the  whole  Church. 

Domine  Jesu  Christe ,  qui 
dixisti  Apostolis  tuis :  Pacem 
relinquo  vobis,  pacem  meam  do 
vobis  :  ne  respicias  peccata  mea, 
sed  fidem  Ecclesiae  tuae :  eam- 
que  secundum  voluntatem  tuam 
pacificare  et  coadunare  digneris: 
qui  vivis  et  regnas  Deus  per 
omnia  saecula  saeculorum.  — 
Amen. 


O  Lord  Jesus  Christ,  whosaidst 
to  Thine  Apostles:  Peace  I  leave 
you,  My  peace  I  give  you:  look 
not  upon  my  sins,  but  upon  the 
faith  of  Thy  Church :  and  vouch- 
safe to  give  it  that  peace  and 
unity  which  is  agreeable  to  Thy 
will :  who  livest  and  reignest 
God  world  without  end.     iVmen, 


How  agreeable,  unworldly,  superhuman  sounds  the  word 
*^peace"!  Powerfully  does  it  seize  upon  the  inmost  chords  of  the 
human  heart,  which  longs  for  peace  and  finds  no  rest,  until  it  has 
found  true  peace.  For  ''so  great, '^  says  St.  Augustine,  "is  the  gift 
of  peace,  that  even  in  worldly  and  mortal  things  nothing  more 
pleasant  can  be  heard,  nothing  more  desirable  can  be  longed  for  and 
nothing  better  can  be  found. "^  To  understand  this,  it  must  be  re- 
membered that  the  word  peace  has  a  profound,  manifold  and  com- 
prehensive signification.  In  the  first  place  we  should  distinguish 
interior  peace  of  soul  with  God  and  wnth  one's  self ;  then  exterior 
peace  with  one's  neighbor.^ 

Interior  peace  is  a  state  of  the  soul,  and  that  a  state  of  spiritual 
well-being  and  prosperity,  which  by  the  dominion  of  divine  grace 
and  love  is  effected  and  diffused  into  all  its  powers.^     To  this  well- 


the  kiss  of  peace  was  formerly  imparted  after  the  salutation  :  Pax  Domini  sit  sem- 
per vobiscum,  without  the  preceding  special  prayer  for  peace.  The  Mozarabic  and 
the  ancient  Gallican  Liturgies  have  an  Oratio  ad  pacem  which  varies  according  to 
the  Mass.  In  many  Oriental  Missals  we  find  likewise  a  similar  prayer  (oratio  ante 
pacis  osculum,  oratio  osculi  pacis,  oratio  amplexus,  e^x^  '''ov  &(nra<TiMv).  —  Infertur 
oratio  pro  osculo  pacts,  ut  caritate  omnes  reconciliati  invicem  digne  sacramento 
corporis  et  sanguinis  Christi  consocientur  (S.  Isidor.  De  ecclesiast.  offic.  1.  1,  c.  15). 

1  De  civit.  Dei  1.  19,  c.  11. 

2  Continet  pax  Christi  1.  amicitiam  cum  Deo;  2.  tranquillitatem  animi  et 
serenitatem  in  tentationibus  et  persecutionibus ;  3.  mutuam  inter  ipsos  homines 
concordiam  (Corn,  a  Lapide,  In  Joann.  14,  27). 

2  Pax  (quae  est  gaudium  imperturbatum)  in  contemplatione  fundatur  et  ex  ea 
causatur,  sicut  et  gaudium,  mediante  tamen  dilectione,  cujus  gaudium  et  pax  im- 
mediati  effectus  et  fructus  dicuntur.  Siquidem  Deum  contemplando  non  in  eo 
gaudemus  nee  in  ipso  mente  quiescimus,  nisi  eum  sincere  diligamus  (Dion.  Car- 
thus.   In  1  Petr.  1,  2). 


720  //.    Liturgical  and  Ascetical  Part. 

being  belongs,  before  all,  the  consoling  conscionsness  that  by  the 
remission  of  sin  we  are  reconciled  to  God,  as  also  by  the  holy  bond 
of  a  mystical  friendship  we  are  nnited  to  Him,  — and,  consequently, 
that  we  either  already  possess  or  at  least  may  confidently  expect  the 
plenitude  of  all  the  gifts  and  blessings  that  flow  from  this  abundant 
source  of  friendship.  Then  it  is  requisite  that  all  the  inclinations 
and  desires  of  the  heart  should  be  directed  to  God  and  to  His  holy 
will,  that  is,  that  in  perfect  harmony  they  be  so  far  ordered,  tran- 
quillized and  sanctified  as  is  possible  in  this  mortal  life.  This  peace 
of  God,  which  surpasseth  all  understanding  (Phil.  4,  7),  comprises, 
therefore,  all  the  beneficial,  refreshing,  blissful  effects  of  divine  truth 
and  grace,  all  the  sweet  and  precious  fruits  of  supernatural  faith, 
hope  and  love  in  the  sanctified  soul,  which  is  the  dwelling  and  temple 
of  God.  This  disposition  of  the  heart  is  a  gift  that  the  Holy  Ghost 
imparts,  in  so  far  as  "sweet  guest"  and  "sweet  refreshment"  He 
enters  into  man,  pervading  his  interior  with  the  agreeable  odor  of 
His  heavenly  unction. 

We  frequently  meet  with  the  word  peace,  especially  in  the 
apostolic  formulas  of  salutation,  together  with  the  word  grace. ^  In 
such  a  connection  both  include  the  whole  interior  contents  of  Chris- 
tianity and  the  Christian  life:  grace  is  the  root  whence  springs  the 
sweet,  heavenly  fruit  of  peace,  developing  to  perfect  maturity.^  — 
Here  below,  indeed,  this  peace  is  more  or  less  imperfect,^  because  it 
is  mingled  with  sorrow,  pain  and  sadness;  perfect  and  imperturbed 
it  will  be  only  above  in  heaven,  where  all  woe  shall  cease.*  The 
more  a  man  rids  himself  of  attachment  to  the  world  and  recollects 
his  heart  in  God,  the  more  he  mortifies  and  overcomes  his  passions, 
the  more  he  lives  a  life  of  faith  and  grace,  the  more  also  will  he  taste 
the  consolation  and  sweetness  of  that  interior  peace  which  the  Lord 
pours  out,  as  a  stream,  on  humble  and  self-sacrificing  souls  (Is.  66, 
12).  True  piety  is  joy  and  peace  in  the  Holy  Ghost  —  it  is  god- 
liness.    Delectare  in  Domino  et  dahit  t'lbi  petitiones  cordis  tiii  — 


1  Gratia  vobis  et  pax  multiplicetur,  that  is,  "Grace  unto  you  and  peace  be 
multiplied"  (1  Petr.  1,  2).  —  Sit  vobiscum  gratia,  misericordia,  pax  a  Deo  Patre 
et  a  Christo  Jesu  Filio  Patris  in  veritate  et  caritate  (2.  Joann.  3). 

2  Nota,  quod  Apostolus  in  qualibet  salutatione  optabat  gratiam  et  pacem  : 
gratiam  tamquam  primordialem,  pacem  sicut  complementum.  Ad  Timotheum 
autem  interponit  misericordia^n,  quae  est  utriusque  principium  (S.  Bonav.  De 
tripl.  via  c.  2,  §  5,  n.  12). 

3  Hie  (on  earth)  talis  est  pax  nostra,  ut  solatiuin  •fniseriae  sit  potius  quam 
beatitudinis  gaudium  (S.  Aug.  De  civ.  Dei  1.  19,  c.  27). 

^  Dicendum,  quod  cum  vera  pax  non  sit  nisi  de  bono,  sicut  dupliciier  hoheinr 
verum  bonum,  sc.  perfecte  et  imperfecte,  ita  est  duplex  pax  vera.  Una  quidem 
perfeda,  quae  consistit  in  perfecta  fruitione  summi  boni,  per  quam  omnes  appetitus 
uniuntur  quietati  in  uno  —  et  hie  est  ultimus  finis  creaturae  rationalis,  secundum 
illud  (Ps.  147,  14):  "Qui  posuit  fines  tuos  pacem."  Alia  vero  est  pax  imperfecta, 
quae  habetur  in  hoc  mundo;  quia  etsi  principalis  aniniae  motus  quiescat  in  Deo, 
sunt  tamen  aliqua  repugnantia  et  iutus  et  extra,  quae  perturbant  banc  pacem 
(S.  Thom.  2,  2,  q.  29,  a.  2  ad  4). 


68.   The  Agnus  Dei,  the  Prayer  for  Peace  and  the  Kiss  of  Peace.      721 

** Delight  in  the  Lord,  and  He  will  give  thee  the  requests  of  thy 
heart"   (Ps.  36,  4). 

This  is  the  peace  which  Christ  left  to  His  own,  and  which  the 
world  can  neither  give  nor  take  away  (John  14,  27).  Such  peace  of 
heart  the  world  cannot  bestow;  for  it  has  and  offers  only  treasures 
that  do  not  satiate,  that  is,  earthly  goods,  vain  honors  and  sensual 
pleasures.  All  these  things  are  but  apparent  goods,  they  are  vanity 
and  vexation  of  spirit  (Eccles.  2,  17),  and,  consequently,  they  can- 
not impart  true  peace,  but  only  a  transitory,  counterfeit  peace. 
Sensual  pleasures  '^go  in  pleasantly,  but  in  the  end  they  will  bite 
like  a  snake  and  will  spread  abroad  poison  like  a  basilisk"  (Prov. 
23,  32).  The  world,  tossed  about  and  turbulent  like  a  restless  ocean, 
is  unwilling  to  understand  what  conduces  to  its  peace  (Luke  19,  42); 
at  present  this  knowledge  is  concealed  from  its  eyes  and  it  lives  in 
a  false  peace. ^  —  But  the  world  cannot  rob  us  of  the  peace  of  God; 
for  it  is  deeply  rooted  in  the  heart,  it  is  elevated  above  earthly  con- 
ditions and  external  influences.  This  peace  comes  from  heaven  and 
leads  to  heaven  :  it  is  neither  affected  by  the  alluring  pleasures  nor 
by  the  oppressive  sufferings  of  this  transitorv^  life.  If  mind  and  heart 
are  firmly  centred  in  God,  then  they  will  also  remain  calm  and 
tranquil,  placid  and  serene  amid  the  storms  of  persecution,  tempta- 
tion and  distress — full  of  holy  peace. '^  To  such  a  peace  the  seraphic 
virgin  St.  Theresa  exhorts  us:  "Let  nothing  trouble  thee  —  nothing 
frighten  thee  —  all  things  pass  away  —  God  is  immutable  —  patience 
obtains  all  —  he  that  possesses  God,  can  want  for  nothing  —  God 
alone  suffices."  ^ 


^  Dicendum,  quod  pax  consistit  in  quietatione  et  unione  appetittis.  Sicut 
autem  appetitus  potest  esse  vel  simpliciter  boni  vel  boni  apparentis,  ita  etiam  et 
pax  potest  esse  et  vera  et  appareiis.  Vera  quidem  pax  non  potest  esse  nisi  circa 
appetitum  veri  boni,  quia  omne  malum,  etsi  secundum  aliquid  appareat  bonum, 
unde  ex  aliqua  parte  appetitum  quietat,  habet  tameu  multos  defectus,  ex  quibus 
appetitus  remanet  inquietus  et  perturbatus.  Unde  pax  vera  no?i  potest  esse  7iisi 
i?i  bo7iis  et  bonorum.  Pax  autem,  quae  malorum  est,  est  pax  apparens  et  non  vera; 
unde  dicitur  (Sap.  14,  22):  In  magno  viventes  inscientiae  bello,  tot  et  tam  magna 
mala  pacem  appellant  (S.  Thom.  2,  2,  q.  29,  a.  2  ad  3). 

2  Orat  Archiapostolus,  ut  pax  nobis  multiplicetur,  i.  e.  abundanter  ac  multi- 
pliciter  divinitus  detur  et  conservetur,  videlicet  pax  pectoris,  quae  est  tranquillitas 
mentis  in  Deo,  pax  temporis,  quae  est  quies  ab  exterioribus  impugnationibus,  et 
pax  aeterjiitatiSy  quae  est  tranquillissima  quies  beatorum  in  patria  imperturbatum- 
que  gaudium  eorum  in  Deo.  Quantumcumque  autem  forinsecus  impugnemur  aut 
corporaliter  molestemur,  semper  tamen  pro  posse  conemur  pacem  pectoris  con- 
servare,  ut  tranquilletur  in  Deo  cor  nostrum  et  spiritaliter  gaudeat  in  adversis. 
De  qua  pace  ait  Psalmista :  "Pax  multa  diligentibus  legem  tuam."  Qui  enim 
divinae  legis  praecepta  amorose  custodiunt,  mentis  inquietudinem  vincunt  in  omni 
eventu,  in  prosperis  scilicet  et  adversis  in  Deo  se  figunt  ac  bene  agendo  gloriantur 
in  Domino:  estque  in  eis  corpus  subditum  animae,  sensualitas  rationi,  ratio  Deo, 
ex  qua  optima  ordinatione  consurgit  et  mauet  in  eis  pax  pectoris,  quae  ab  Augustino 
vocatur  tra?iquillitas  ordinis  (Dion.  Carthus.  In  1  Petr.  1,  2;. 

3  This  Letrilla  of  the  Saint  in  the  original  Spanish  runs  thus  :  Nada  te  turbe, 
—  nada  te  espante  ;  —  todo  se  pasa  ;  —  Dios  no  se  muda  ;  —  la  paciencia  —  todo  lo 
alcanza  ;  —  quien  a  Dios  tiene,  —  nada  le  falta  ;  —  solo  Dios  basta. 

45 


722  II.  Liturgical  and  Ascetical  Part. 

Exterior  peace  consists  in  concord  and  union  with  our  neiglibory 
—  therefore,  it  presupposes  a  meek,  gentle,  accommodating  dis- 
position, and  that  even  towards  those  who  injure,  oppress,  or  pain 
us.  With  them  that  hate  peace,  I  am  peaceable  (Ps.  119,  7).  — 
A  peaceful  disposition,  free  from  irritation,  aversion  and  bitterness, 
should  reign  among  Christians;  ''of  one  mind,  having  compassion 
one  for  another,  being  lovers  of  the  brotherhood"  (i  Peter,  3,  8), 
they  should  live  together.  Unity  of  sentiment  should  animate  to 
mutual,  sincere  participation  in  one  another's  welfare  and  woe,  in 
joy  and  sorrow,  —  and  to  true,  sincere  fraternal  love.  For  this  unity 
among  His  disciples  the  Saviour  prayed  shortly  before  His  death: 
''The  glory  which  Thou  hast  given  Me,  I  have  given  to  them,  that 
they  may  be  one,  as  We  also  are  one ;  I  in  them  and  Thou  in  Me, 
that  they  may  be  made  perfect  in  one"  (John  17,  22 — 23).  And 
the  Apostle  of  the  Gentiles  exhorts  us:  "If  it  be  possible,  as  much 
as  is  in  you,  having  peace  with  all  men"  (Rom.  12,  18),  and  "Fol- 
low peace  with  all  men"  (Heb.  12,  14).  How  beautiful  and  edify- 
ing it  is  to  see  so  strong  a  bond  of  union  and  harmony  bind  together 
all  the  members  of  the  Church!  It  gives  joy,  consolation,  strength 
amid  all  the  trials  and  persecutions  on  the  part  of  a  hostile,  Grod- 
estranged  world.  **Ubi  caritas  et  amor,  Deus  ibi  est"  —  the 
Church  chants  at  the  washing  of  the  feet  on  Holy  Thursday. 

This  peace  —  interior  and  exterior  —  Christ  acquired  by  His 
death,  and  bequeathed  to  us  as  a  precious  heritage.  "Peace  I  leave 
with  you.  My  peace  I  give  unto  you;  not  as  the  world  giveth,  do  I 
give  unto  you"  (J^n*  14,  27).  To  this  promise  and  legacy  of  the 
Saviour  we  here  appeal,  when  we  implore  peace  for  the  Church 
militant,  which  principally  consists  in  this,  that  all  "with  humility 
and  mildness,  with  patience,  support  one  another  in  charity,  being 
careful  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace"  (Eph. 
4,  2 — 3).  At  the  same  time  the  petition  is  therein  comprised  that 
the  Lord  would  rescue  His  Church  from  all  the  hostility,  violence 
and  persecution  to  which  she  is  exposed  in  the  world.  Why  should 
the  Lord  not  listen  to  such  supplication?  Is  it  not  altogether  in 
accord  and  in  compliance  with  His  holy  will  (secundum  volmitatem 
tuam)y  that  is,  does  He  not  wish  that  the  Church  should  live  in  peace 
and  concord?  For  He  underwent  the  painful  death  of  reconciliation 
to  destroy  the  wall  of  separation,  and  to  gather  into  one  body  the 
dispersed  children  of  God.  In  humble  fear  that  his  own  sinfulness 
should  be  an  impediment  to  the  granting  of  this  petition,  the  priest 
implores  that  the  Lord  would  not  look  with  auger  upon  him,  the 
unworthy  minister  of  the  Church,  but  behold  rather  the  worthiness 
and  holiness  of  His  beloved  Spouse  the  Church  (ne  respicias  peccata 
meay  sed  fidem  Ecclesiae  tiiae)^  in  order  to  impart  to  her  and  increase 
in  her  the  gift  of  peace  and  concord. 

3.     The  Kiss  of  Peace  (osadimi  pacis^  pax^  salidatio)}  —  In 

1    The  (chaste)  osculum  was  always  and  everywhere  regarded  as  a  sign  (symbol) 
and  expression  of  love,  of  veneration,  of  friendship,  of  peace,  of  reconciliation,  of 


68.   The  Agnus  Dei,  the  Prayer  for  Peace  and  the  Kiss  of  Peace.      723 

the  Apostolic  Epistles  we  frequently  meet  the  admonition  to  the 
Christians,  that  with  the  kiss  of  love  ((f>i^vi^(^  dydTrrjs^^  or  with  the  holy 
kiss  ((pi\vfj-a  dyiov^^  they  should  salute  one  another  (i  Peter  5,  14; 
Rom.  16,  16;  I  Cor.  16,  20).  This  salutation  took  place  after  read- 
ing the  Apostolic  Epistles  in  the  assemblies  for  divine  worship  in 
individual  congregations.  Thus  it  came  to  pass  that  the  holy  kiss 
formed  a  constituent  part  of  the  Eucharistic  Celebration  from  the 
days  of  the  Apostles,  as  a  symbol  and  confirmation  of  Christian  love 
that  lives  in  peace  with  all.  In  the  Roman  rite  the  kiss  of  peace 
has  always  been  placed  before  the  Communion^;  in  the  Oriental 
Church,  on  the  contrary,  as  well  as  in  the  Mozarabic  and  Galilean 
liturgies,  it  is  placed  already  before  the  Consecration.^  Moreover,  the 
mode  and  manner  of  imparting  the  Pax  varied  at  different  epochs 
and  in  different  churches.^     Since  the  end  of  the  thirteenth  century, 

gratitude,  of  joy.  In  Christianity,  and  especially  by  its  reception  into  the  liturgy, 
it  received  a  supernatural  character  and  a  higher  consecration.  The  osculicni 
sanctum^  of  which  the  Apostles  speak,  does  not  proceed  merely  from  natural 
affection,  but  from  caritas,  from  Christian  brotherly  love,  which  it  would  nourish 
and  strengthen  —  this  spiritual,  divine  love  which  has  for  its  root  Christian  faith, 
and  which  is  poured  out  by  the  Holy  Ghost  into  our  hearts  and,  therefore,  appears, 
not  as  the  work  of  nature,  but  of  grace.  The  liturgical  osculum  (kiss  of  peace  and 
the  kissing  of  the  hand  of  the  celebrant  at  Solemn  High  Mass  by  the  assistants)  is 
given  to  persons  and  to  things.  As  the  hand  is  an  emblem  of  power,  of  protec- 
tion, of  help  and  of  blessing  in  general,  kissing  the  hand  symbolizes  the  veneration 
and  esteem  bestowed  upon  some  one  on  account  of  the  authority  and  blessings 
conferred  upon  him.  This  actus  reverentialis  is  certainly  appropriate  toward  the 
person  who  celebrates  the  Eucharistic  Sacrifice  —  this  act  of  omnipotent  love  — 
and  who  holds  in  his  consecrated  hand  the  Most  Holy,  who  administers  Holy  Com- 
munion and  blesses  all  present.  (Cfr.  Augsburg.  Pastoralblatt,  Jahrgang  1879, 
S.  249  etc.)  —  Erat  osculum  non  solius  communiouis,  sed  et  omnium  ecclesiastica- 
rum  functionum  signaculum  et  sigillum,  quod  in  omnibus  Sacramentis  adhiberi 
solebat  (Bona  1.  2,  c.  16,  §  7). 

^  Pope  Innocent  I.  writes  to  Decentius,  Bishop  of  Gubbio,  that  the  kiss  of 
peace  is  not  to  be  given  until  after  the  completion  of  the  Holy  Mysteries,  that  is, 
immediately  before  Communion.  "You  assert  that  some  persons  recommend  the 
kiss  of  peace  to  the  congregation  before  the  completion  of  the  Mysteries  (ante 
confecta  mysteria,  that  is,  before  the  Consecration),  or  the  priests  mutually  give  it, 
when  necessarily  it  should  be  given  only  after  all  is  over,  that  by  it  may  be  revealed 
that  the  congregation  give  their  consent  to  all  that  has  been  done  in  the  M^-steries 
and  celebrated  in  the  church,  and  to  prove  by  this  sign  of  the  concluding  kiss  of 
peace  the  completion  of  the  celebration  of  reconciliation  (finita  esse  pacis  conclu- 
dentis  signaculo  demonstrentur)." 

2  In  many  churches  it  was  (with  reference  to  Matt.  4,  23:  si  offers  munus  tuum 
ad  altare  etc.)  given  only  before  the  Oblation  (S.Justin.  M.  Apol.  II,  n.  65),  that 
is,  immediately  before  the  Preface  (Constit.  Apostol.  1.  2,  c.  61). 

^  At  the  salutation  of  peace  (Pax  Domini .  .  .)  the  celebrant  made  the  sign  of 
the  Cross  over  the  chalice  three  times  and  then  dropped  the  (reserved)  particle  into 
it,  after  which  he  gave  the  Pax  to  the  archdeacon.  Sed  archidiaconus  pacem  dat 
episcopo  priori,  deinde  ceteris  per  ordiuem  et  populis  (Ordo  Rom.  I,  n.  18;.  — 
Archidiaconus  pacem  dat  episcopo  priori,  qui  et  ultra  dabit  juxta  se  stanti  ac  deinde 
per  ordinem  ceteri,  atque  populus  osculantur  se  invicem  in  osculo  Christi  (Ordo 


724  //.   Liturgical  and  Ascetical  Part. 

tlie  real  kiss  (oscidum  orisY  was  gradually  omitted,  and  only  the 
embrace  {am2)lexi(s)  formerly  connected  with  it  has  been  retained. 
In  consequence  of  this  the  Fax  also  began  to  be  imparted  in  another 
way,  namely,  by  presenting  and  kissing  the  so-called  Oseulatorium^ 
that  is,  a  small  tablet  to  which  was  affixed  the  picture  of  the  Saviour 
or  of  a  saint.  Later  on,  however,  the  general  imparting  of  the  Pax 
ceased  and  it  was,  as  is  the  case  at  present,  limited  almost  entirely 
to  Solemn  High  Mass,^  in  wdiich  only  the  clergy  assisting  in  the 
sanctuary  receive  the  kiss  of  peace  by  embracing  one  another.  On 
special  occasions  dignitaries  of  the  laity  are  permitted  to  receive  the 
kiss  of  peace  through  the  OscuJatorium.^  —  The  celebrant  imparts 
it  to  the  deacon,  who  gives  it  to  the  sub-deacon  etc.  Previously  the 
priest,  together  with  the  deacon,  kisses  the  altar,  to  salute  Christ 
and  His  saints  in  love  and  reverence,  and  thus  to  confirm  and  renew 
the  mystical  relation  to  the  heavenly  Church.  For  this  connection 
is  the  necessary  condition  and  source  of  the  holy  Communion  and 
Christian  fraternal  love  which  should  reign  among  the  members  of 
the  Church  militant,  and  which  finds  its  expression  and  seal  in  the 
mutual  kiss  of  peace.     In  so  far,  therefore,  as  the  kiss  of  peace  is 

Rom.  Ill,  n.  16).  —  Veniens  presbyter  accipiat  pacem  ab  episcopo,  eandem  ceteris 
oblaturus  (Ordo  Rom.  V,  n.  12).  —  Pontifex  osciilato  altari  (after  the  prayer  for 
peace)  convertat  se  ad  capellanum  et  det  ei  pacem  dicendo  '^^Pax  tecuin''\  qiiam 
ille  recepturus  prius  incliuet  reverenter  ante  Pontificem  absque  genuflexione ;  de- 
inde  recepta  pace  respondet  '' Et  cum  spiritu  tiw''''  et  osculetur  pectus  Poutificis  .  .  . 
postea  det  pacem  diacouo,  et  diacouus  subdiacono  .  .  .  et  sic  pax  diffunditur  per 
circumstantes  (Ordo  Rom.  XIV,  c.  53). 

1  Innocent  III.  and  Durandus  affirm  that  kissing  on  the  mouth  was  still  the 
custom  in  the  thirteenth  century.  Sacerdos  praebet  oscuhun  oris  ministro  .  .  . 
pacis  osculum  per  universos  fideles  diffunditur  in  ecclesia  (lunoc.  III.  1.  6,  c.  5).  — 
Sacerdos  facta  commixtione  et  finita  oratione  accipit  in  quibusdam  ecclesiis  pacem 
ab  eucharistia  sive  ab  ipso  corpore  Domini,  vel  secundum  alios  ab  ipso  sepulchro, 
i.  e.  calice  vel  altari  et  mox  praebet  oris  osculiun  ministro,  sc.  diacono  (Durand. 
1.  4,  c.  53). 

2  Cf.  Erker,  Enchiridion  liturgicum  sect.  3,  tr.  2,  c.  2. 

3  In  Solemn  Requiem  Masses  the  kiss  of  peace  is  omitted,  since  St.  Thomas 
remarks  (3,  q.  83,  a.  4),  sacrificium  offertur  noii  pro  pace  praesenti,  sed  pro  reqiiie 
mortiioriim.  In  the  liturgy  for  the  dead  the  Church  is  entirely  engrossed  in  her 
care  for  the  departed  and,  therefore,  omits  in  all  Requiem  Masses  also  the  preced- 
ing petition  for  peace  for  all  present  (dona  nobis  pacem)  and  the  prayer  for  peace 
(Domine  J.  Chr.  .  .  .)  for  the  entire  Church.  Inasmuch  as  the  osculum  pacis  is  at 
the  same  time  a  symbol  of  joy  and  enhances  the  solemnity,  it  is  likewise  appropri- 
ately omitted  in  Solemn  Requiem  Masses.  The  opinion  that  the  kiss  of  peace  is 
omitted  in  Solemn  Requiem  Masses,  because  in  them  Holy  Communion  is  not 
administered,  is  now  untenable ;  for  according  to  the  general  decree  of  S.  R.  C. 
27.  Jun.  1868  it  is  permitted  to  administer  Holy  Communion  also  with  previously 
consecrated  particles  in  black  vestments  as  well  during,  as  also  immediately  before 
and  after  the  Requiem  Mass.  —  On  Holy  Thursday  the  Church  omits  the  osculum 
pacis,  to  express  her  sorrow  and  abhorrence  of  the  deceitful  kiss  of  Judas,  as  on 
Good  Friday  she  omits  the  genuflection  at  the  prayer  for  the  Jews,  because  they 
reviled  the  Saviour  on  the  day  of  His  death  by  scornful  genuflections. 


69.   The  Last  Preparatory  Prayers  for  Communion.  725 

still  in  use,  it  has  its  proper  place  after  the  prayer  for  peace,  and  it 
serves  as  a  preparation  for  the  actual  or  spiritual  reception  of  the 
Sacrament  of  charity  and  concord.^  This  holy  kiss  "reconciles  and 
unites  souls  to  one  another,  promising  an  entire  oblivion  of  all 
offences.  It  is  a  sign  that  the  minds  are  again  reconciled  with  one 
another,  and  that  all  remembrance  of  injustice  suffered  in  the  past 
is  banished  from  the  heart"  (St.  Cyril  of  Jerusalem,  5.  Mystag. 
Catechism). 

69.     The  Last  Preparatory  Prayers  for  Communion.  2 

The  two  following  prayers  serve  as  a  proximate  preparation  for 
Holy  Communion.  At  hand,  quite  near,  is  the  moment  of  the  most 
intimate,,  blessed  union  of  the  priest  with  the  Body  and  Blood,  with 
the  soul  and  divinity  of  the  Eucharistic  Victim.  Boundless,  inde- 
scribable treasures  of  salvation  and  grace  are  concealed  in  the  Eucha- 
rist: why  then  do  we  not  daily  become  richer  in  the  goods  of  heaven? 
Why  do  we  remain  so  destitute  of  solid  virtue,  so  full  of  imperfection, 
weakness  and  frailty?  No  doubt,  for  the  most  part,  this  is  due  to 
our  preparation  and  thanksgiving  for  Communion  being  so  short  and 
careless,  so  defective  and  lukewarm.  The  Lord  would  pour  out  upon 
us  the  plenitude  of  blessing,  but  we  check  the  current  of  His  liber- 
ality, because  we  do  not  more  carefully  prejDare  and  guard  the  soil 
of  our  heart;  because  we  are  so  slothful,  distracted  and  unmortified 
even  during  those  sacred  moments  in  which  the  King  of  Heaven  and 

^  Liturgists  of  the  Middle  Age  often  regard  not  only  the  eulogies  (hostiae  non 
consecratae  —  panis  benedictus  sanctae  communiouis  vicarius)  and  the  Oratio  super 
populum,  but  also  the  kiss  of  peace  as  a  kind  of  surrogate  (substitute)  for  the  gen- 
eral Communion  of  the  congregation,  which  at  that  epoch  had  ceased  for  a  con- 
siderable time  to  take  place  daily.  Contra  hunc  primae  institutiouis  defectum 
triplex  est  remedium.  Primum  est  pacis  osculum  ideoque  in  gallicana  ecclesia 
datur  in  omni  Missa  nisi  defunctorum ;  secundum  est  panis  benedictus,  qui  eulogia 
dicitur,  qui  quia  in  Quadragesima  propter  abstinentiam  dari  non  debuit,  iustitutum 
est  tertium  remedium,  sc.  Oratio  super  populum,  cui  praedicitur:  "Inclinate  capita 
vestra  Deo'*  (Sicard.  1.  3,  c.  8).  —  Cfr.  Beleth.  c.  48.  —  Durand.  1.  4,  c.  53,  n.  3. 

2  Ante-Tridental  Missals  have  many  kinds  of  private  prayers  for  the  priest 
before  and  after  Communion.  (Cfr.  Martene,  De  antiq.  Eccles.  ritib.  1.  1,  c.  4,  a.  9). 
—  Micrologus  (in  the  eleventh  century)  and  Radulphus  de  Rivo,  Dean  of  Tongern 
(in  the  fourteenth),  mention  only  the  pra3'er:  Domine  J.  Chr.,  qui  ex  voluntate 
Patris  ....  —  Orationem,  quam  inclinati  dicimus,  antequam  communicemus,  non 
ex  Ordine,  sed  ex  religiosoruin  traditioiie  habemus,  scil.  hanc :  "Domine  J.  Chr., 
qui  ex  voluntate  Patris  .  .  .  ."  Sunt  et  aliae  7nultae  orationes,  quas  quidem  ad 
paceni  et  communionem^rzV^//;;;  frequentant,  sed  diligentiores  antiquiorum  obser- 
vatores  nos  in  hujusmodi  privatis  orationibus  brevitati  studere  docuerent  potiusque 
publicis  precibus  in  officio  Missae  occupari  voluerunt  (Microlog.  c.  18). — Cfr. 
Radulph.  Tungren.  De  canonum  observantia  c.  33. — In  the  14.  Roman  Ordo  (c.  71) 
the  other  Communion  prayer  (Perceptio  corporis  .  .  .  .)  is  also  inserted.  —  Clich- 
toveus  (t  1543)  mentions  the  three  Communion  prayers  of  our  Missal  and  adds:  et 
alias  pro  arbitrio  et  pia  devotione  aut  ritu  suae  ecclesiae  dicere  potest  qui  Missam 
celebrat. 


726 


//.   Liturgical  and  Ascetical  Part. 


Earth  enters  into  our  dwelling  and  there  abides.  On  the  contrary, 
the  greater  our  solicitude,  the  more  ardent  our  fervor,  before,  during 
and  after  Communion,  the  more  bounteous  will  be  the  measure  of 
the  gifts  of  grace  wherewith  the  Saviour  will  enrich  our  poverty. 
Holy  Communion  draws  near — ;  but  the  work  is  great,  since  a 
dwelling  is  prepared  not  for  man  but  for  God  (i  Par.  29,  i). 

I  Hence  the  priest  continues  to  pray,  while  his  eyes  and  heart 
are  altogether  engrossed  in  loving  meditation  on  the  Victim  lying 
before  him: 


Domine  Jesu  Christe,  Fill  Dei 
vivi,  qui  ex  voluntate  Patris,  co- 
operante  Spiritu  sancto,  per  mor- 
tem tuam  mundum  vivificasti: 
libera  me  per  hoc  sacrosanctum 
Corpus  et  Sanguinem  tuum  ab 
omnibus  iniquitatibus  meis,  et 
universis  malis  et  fac  me  tuis 
semper  inhaerere  mandatis,  et  a 
te  nunquam  separari  permittas: 
qui  cum  eodem  Deo  Patre  et  Spi- 
ritu sancto  vivis  et  regnas  Deus 
in  saecula  saeculorum.     Amen.^ 


O  Ivord  Jesus  Christ,  Son  of 
the  living  God,  who,  by  the  will 
of  the  Father  and  the  cooperation 
of  the  Holy  Ghost,  hast  by  Thy 
death  given  life  to  the  world: 
deliver  me  by  this  Thy  most 
sacred  Body  and  Blood  from  all 
my  iniquities  and  from  all  evils; 
and  make  me  always  adhere  to 
Thy  commandments  and  suffer 
me  never  to  be  separated  from 
Thee.  Who- with  the  same  God 
the  Father  and  the  Holy  Ghost 
livest  and  reignest  God  world 
without  end.  Amen. 
This  prayer,  as  solid  and  comprehensive  as  it  is  brief  a;id 
simple,  must,  indeed,  in  the  first  place  and  principally,  be  referred 
to  the  approaching  Comnmnion,  but  not  exclusively  so ;  for  the 
words  "by  This  Thy  most  sacred  Body  and  Blood,'*  together  with 
the  petition  thereto  annexed,  have  so  general  a  meaning  that  they 
may,  at  the  same  time,  be  referred  to  the  Sacrifice  of  the  Mass,  and 
likewise  be  understood  of  the  fruits  of  the  Sacrifice.     This  is  also  the 


1  In  the  three  prayers  before  Communion,  which  are  equally  addressed  to  the 
second  Divine  Person  Jesus  Christ,  the  peculiar  and  ever  varying  concluding  for- 
mula (conclusio)  is  worthy  of  notice.  The  prayer  for  peace  concludes  with  the 
rarely  occurring  short  formula:  qui  vivis  et  regnas  De7is  per  omnia  saecula  saecu- 
lorum, in  which  the  addition  Deus  forms  a  departure  from  the  rule.  —  As  in  the 
above  prayer  the  Father  and  the  Holy  Ghost  are  mentioned,  this  is  signified  in  the 
prolonged  concluding  formula,  but  in  a  peculiar  way :  qui  cum  eodeni  Deo  Patre  et 
Spiritu  sancto  vivis  et  regnas  ....  (in  Clichtoveus :  qui  cum  eodeni  Patre  vivis  et 
regnas  in  unitate  ejiisdein  Spiritus  sancti  ....  and  again  in  a  different  manner  in 
Ordo  Rom.  XIV),  — The  third  prayer  (Perceptio  .  .  .)  alone  has  the  regular  longer 
concluding  formula,  as  is  customary  in  the  Collects.  —  As  Communion  prayers,  that 
were  originally  private  and  intended  especially  for  the  priest,  since  they  date  from 
a  period  in  which  the  general  Communion  of  those  present  had  ceased,  these 
prayers  have  this  peculiarity  that  the  petitions  in  the  singular  number  refer  to  the 
celebrant  only  (libera  7ne,  fac  me,  prosit  tnihi  .  .  .). 


69.    The  Last  Preparatory  Prayers  for  Communion,  727 

case  with  many  prayers  after  the  Communion.  The  petition  for 
gaining  the  fruits  of  the  Eucharistic  Communion  and  Sacrifice  is 
highly  appropriate  here.  For  we  may  assume  that  the  priest,  who 
celebrates  worthily,  obtains  at  least  a  portion  of  the  sacrificial  fruits 
which  fall  to  him  at  the  moment  in  which  the  Sacrifice  is  finished 
and  completed,  that  is,  during  the  act  of  Communion.^ 

St.  Peter  once  addressed  to  the  Lord  this  solemn  profession  of 
faith:  "Thou  art  Christ  the  Son  of  the  living  God"  (Matth.  i6,  14). 
He  saw  only  His  humanity  and  confessed  His  divinity;  therefore,  he 
was  called  "blessed"  by  the  Lord,  his  faith  was  praised  and 
rewarded.  On  the  altar  Christ's  divinity  and  humanity  are  con- 
cealed from  mortal  vision,  and  yet  the  priest  confesses  both  with  a 
faith  that  is  as  firm  as  a  rock  and  immovable  at  the  moment  of 
receiving  the  God-Man:  "Lord  Jesus  Christ,  Son  of  the  living  God" 
— Domine  Jesit  Chrlsti,  Fill  Dei  vivi. — But  not  only  does  he  confess 
the  divinely  human  dignity  of  Jesus  Christ,  but,  moreover.  His  most 
sublime,  divine  and  human  grand  act — namely,  the  restoring  to  life 
of  a  world  dead  in  sin,  by  His  propitiatory  sacrificial  death  for  our 
redemption  (per  mortem  tuam  mundum  vivificasti) .  With  special 
predilection  the  Church  extols  the  wonderful  mystery,  that  Jesus 
Christ,  who  is  the  life,  the  source  and  the  author  of  all  life,  should 
suffer  death  and  by  His  death  destroy  our  death,  that  is,  regain  for  us 
the  life  of  grace  and  glory  (Vita  mortem  .per  tulit  et  morte  vitam  pro- 
tuVit  —  Hymn.  Pass.),  "O  Almighty  God."  thus  she  prays  on 
Wednesday  in  Holy  Week,  "grant  to  our  heart  and  sense  a  lively 
hope,  that  through  the  temporal  death  of  Thy  Son  (per  temporalem 
Filii  till  mortem).,  which  (qiiam)  these  adorable  mysteries  represent 
and  announce.  Thou  hast  given  us  life  eternal"  (vitam  perpetuam) . 
—  The  work  of  redemption  was  accomplished  by  Christ  according  to 
the  will  of  His  Father,  by  the  co-operation  of  the  Holy  Ghost  {ex 
vohintate  PatriSy  cooperante  Spiritu  sancto) .'^  The  Father  did  not 
spare  His  only-begotten  Son,  but  placed  upon  Him  the  sins  of  the 
world  and  presented  to  Him  the  bitter  chalice  of  the  passion;  through 
love  for  the  Father,  Christ  became  obedient,  obedient  even  unto  the 
death  of  the  cross  (Phil.  2,8).  The  Holy  Ghost,  who  had  formed 
His  sacred  Body  in  the  womb  of  the  immaculate  Virgin,  at  the  same 


1  Probabile  est,  celebrantem  bene  dispositum  tunc  sacrijicii  fructutn,  salteni 
aliquevi  percipere,  quando  percipit  fructum  sacramenti,  h.  e.  ifi  communione, 
quando  sacrificium  ]sini  perfecte  co^npleticr  {SyWius  III,  q.  83,  art.  1,  quaer.  2,  concl. 
4  ad  8). 

2  Qui  sacrosanctam  Christi  Domini  meditatur  incarnationem,  ejusque  miras 
operationes  et  amarissimam  passionem  propter  nos  homines,  et  propter  nostram 
salutem  ac  instructionem,  noune  statim  gratias  aget  toti  sanctissimae  Trinitati 
mysterium  hoc  operanti,  et  singulis  specialiter  personis?  Patri  quidem,  qui  "sic 
dilexit  mundum,  ut  Filium  suum  unigenitum  daret",  qui  ut  servum  redimeret,  tra- 
didit  Filium;  Filio  etiam,  qui  tam  arduum  et  difficile,  propter  amorem  creaturae, 
munus  redemptoris  suscepit:  et  Spiritui  sancto,  qui  principaliter,  tamquam  amoris 
principium,  ad  hoc  mysterium  concurrisse  dicitur  (Philipp.  a  ss.  Trinitate,  Summa 
theol.  mystic.  I,  p.  1.  tr.  1,  disc.  3,  art.  5). 


728  //.  Liturgical  and  Ascctical  Part. 

time  breathed  into  Him  the  most  ardent  love  of  sacrifice,  in  order 
that  He  might  sacrifice  Himself  for  us  unto  death;  for  "by  the  Holy 
Ghost  (jjer  Spirit itm  sanctum)  has  Jesus  Christ,  therefore,  offered 
Himself  unspotted  unto  God  the  Father"  (Heb.  9,  14).  ^ 

Christ's  redeeming  death,  or  work  of  redemption,  is  mystically 
renewed  and  perpetuated  on  the  altar;  for  as  often  as  we  eat  the 
Eucharistic  Bread  and  drink  of  the  Eucharistic  Chalice,  we  show  the 
death  of  the  Lord,  initil  He  come  (i  Cor.  11,  26).  What  graces  do 
we  here  inijDlore  in  virtue  of  the  Body  and  Blood  of  Jesus  Christ, 
sacrificed  for  us  and  about  to  be  received  by  us?  On  the  one  hand, 
deliverance  from  all  that  oppresses  us;  on  the  other,  the  granting  of 
all  that  may  conduce  to  our  happiness.  —  The  first  petition  refers 
more  to  the  Sacrifice  than  to  the  Sacrament  of  the  Eucharist;  for  as  a 
sacrifice  of  propitiation  and  petition  does  the  Eucharist  chiefly  effect 
for  us  deliverance  from  all  our  sins  and  from  all  evils  (ah  omnibus 
iniquitatihus  meis  et  iiniversis  malls).  The  second  petition,  on  the 
contrary,  refers  rather  to  the  Sacrament  than  to  the  Sacrifice  of  the 
Eucharist;  for  as  a  Sacrament  it  is  mainly  a  powerful  means  of 
keeping  the  divine  commandments  and  of  being  indissolubly  united 
to  Christ  {fac  me  tuis  semper  inliaerere  mandatls  et  a  te  numquam 
separari  permittas).  Among  the  effects  of  the  Eucharist,  final  per- 
severance in  good  is  also  reckoned.  Frequent,  devout  Communion 
is,  according  to  the  Fathers  and  Doctors,  to  be  regarded  as  a  mark 
of  predestination.  For  he  that  often  and  w^orthily  communicates 
will  avoid  sin,  increase  in  the  love  of  God,  become  enriched  with 
good  works,  and  advance  in  the  way  of  divine  commandments  unto 
the  end,  that  is,  he  will  make  his  calling  and  election  sure  (2  Peter 
I,  10),  and  thus  he  will  be  preserved  from  the  loss  of  eternal  salva- 
tion. The  Eucharistic  food  is  the  bread  of  the  strong ;  it  refreshes 
and  strengthens  the  earthly  pilgrim  on  his  painful  journey  to  the 
eternal  home  in  heaven.  "Suffer  me  never  to  be  separated  from 
Thee,  O  Jesus!"  How  touching  is  this  petition  at  the  moment  in 
which  the  soul  celebrates  the  most  intimate  espousals  with  her 
Divine  Bridegroom!  "What  can  the  world  without  Jesus  impart  to 
thee?  To  be  without  Jesus  is  a  bitter  hell;  to  be  with  Jesus,  a  sweet 
paradise."  We  could  in  no  wise  do  without  Jesus:  we  need  Him  at 
every  step  and  at  each  moment.     Always  to  feel  this  great  need  of 

1  The  Father  willed,  decreed,  ordained  the  passion  and  death  of  His  Son;  the 
Son  executed  this  divine  plan  of  salvation  in  that  He  assumed  human  nature  and 
voluntarily  suffered  death  :  this  mighty  sacrifice  of  His  life  on  the  part  of  Christ 
was  an  act  of  obedience  which  emanated  from  His  love  of  the  Father  and  of  the 
salvation  of  mankind;  but  this  love  and  this  obedience  of  His  human  will  were, 
infused  by  the  Holy  Ghost.  —  Hoc  ipsum  quod  Christus  obedivit,  processit  ex 
dilectione  quam  habuit  ad  Patrem  et  ad  nos  (S.  Thoni.  In  I«!^pist.  ad  Rom.  c.  5, 
lect.  5).  —  Christus  passns  est  ex  caritate  et  obedientia,  quia  et  praecepta  caritatis 
ex  obedientia  implevit  et  obediens  fuit  ex  dilectione  ad  Patrem  praecipicntem  (S. 
Thom.  3,  q.  47,  a.  2  ad  3).  —  Causa  quare  Christus  sanguinem  suuni  fudit,  fuit  Spi- 
ritus  sanctus,  cujus  motu  et  instinctu,  scil.  caritate  Dei  et  proximi,  hoc  fecit  (S.- 
Thom.  In  Epist.  ad  Hebr.  c.  9,  lect.  3). 


69,   The  Last  Preparatory  Prayers  for  Communion.  729 

Jesus,  is  tlie  wisdom  and  the  joy  of  life.  There  is  something  delight- 
ful in  this  feeling  of  utter  dependence  on  Jesns.  No  loss  can  be 
comparable  to  the  loss  of  Jesus ;  no  sorrow,  to  the  sorrow  of  being 
separated  from  Jesus  by  grievous  sin.  Worthy  Communion  delivers 
us  from  this  misfortune. 

2.   The  other  prayer,  as  simple  as  it  is  efficacious  and  solid, 
refers  directly  and  exclusively  to  Holy  Communion. 


Perceptio  Corporis  tui,  Domine 
Jesu  Christe,  quod  ego  indignus 
sumere  praesumo,  non  mihi  pro- 
veniat  in  judicium  et  condemna- 
tionem,  sed  pro  tua  pietate  prosit 
mihi  ad  tutamentum  mentis  et 
corporis,  et  ad  medelam  percipi- 
endam:  qui  vivis  et  regnas  cum 
Deo  Patre  in  unitate  Spiritus 
sancti  Deus  per  omnia  saecula 
saeculorum.     Amen. 


Let  not  the  partaking  of  Thy 
Body,  O  Lord  Jesus  Christ, 
which  I,  though  unworthy,  pre- 
sume to  receive,  turn  to  my 
judgment  and  condemnation;  but 
by  Thy  mercy  be  it  profitable  to 
the  protection  and  health  both  of 
soul  and  body,  and  be  to  me  sal- 
vation :  Who  with  God  the 
Father,  in  the  unity  of  the  Holy 
Ghost,  livest  and  reignest  God 
world  without  end.     Amen. 

Here  in  the  first  place  the  priest  humbly  confesses  his  own  un- 
worthiness ;  then  with  fervor  he  represents  the  petition  to  the 
Saviour,  that  He  would  at  all  times  avert  from  him  the  misfortune 
of  an  unworthy  Communion  and  apply  to  him  the  plentiful  blessings 
of  a  worthy  Communion. 

*'The  Bread  of  Angels  becomes  the  food  of  man.  O  miracle! 
wonderful  thing!  the  poor,  the  servant,  the  lowly,  receives  his 
Lord"  (Hymn.  EccL).  On  this  the  priest  reflects;  hence  it 
animates  him  to  an  humble  acknowledgment  that  he  is  not  worthy 
to  receive  the  Most  Holy  Body  of  our  Lord  (quod  ego  indignus 
sumere  praesumo)}  Well  does  he  know  the  admonition  of  the 
Apostle:  "But  let  a  man  prove  himself,  and  so  let  him  eat  of  that 
bread  and  drink  of  the  chalice"  (i  Cor.  ii,  28);  therefore,  he 
guards  against  approaching  the  table  of  the  Lord  laden  with 
grievous  sin,  that  is,  with  that  unworthiness  of  which  it  is  said: 
*^  Whosoever  shall  eat  this  bread  or  drink  the  chalice  of  the  Lord 
unworthily,  shall  be  guilty  of  the  body  and  of  the  blood  of  the 
Lord — ;  for  he  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  judgment  to  himself"  (i  Cor.  11,  27,  29).  Such  an  un- 
worthiness as  would  make  the  Communion  sacrilegious,  is  self- 
evidently  not  intended  by  the  acknowledgment  of  the  priest.  Here 
the  unworthiness  in  question  presupposes  rather  freedom  from  mortal 
sin,  that  is,  that  the  soul  is  in  a  state  of  grace.  It  consists  only  in 
the  want  of  perfect  worthiness,  that  is,  in  the  partly  inculpable, 
partly  culpable  absence  of  that  great  purity,   reverence,   love   and 

1  Praesumptio  interdum  accipitur  pro  abundanti  fiducia.(Dion.  Carthus.  Expos, 
prol.  Sent,)  —  Praesumere  ^  to  presume,  to  venture. 


730  //.    Liturgical  and  Ascetlcal  Part, 

devotion  wliicli  is  a  becoming  requisite  for  the  reception  of  the 
ineffably  worthy,  sublime  and  holy  Sacrament  of  the  Altar.  The 
frailty  of  human  nature  and  the  weakness  of  the  human  will  are  so 
o-reat  that  our  disposition  almost  invariably  remains  defective,  that 
is,  it  is  less  perfect  than  it  could  and  should  be.  If  a  man  has  done 
all  in  his  power,  if  he  has  prepared  himself  as  carefully  as  possible, 
then  indeed  we  say,  and  justly,  that  he  is  worthy  to  receive  Holy 
Communion.  But  this  does  not  prevent  his  regarding  and  con- 
fessing himself  as  unworthy  of  so  great  a  grace;  it  is  precisely  this 
humble  avowal  of  our  own  un worthiness  that  is  required  to  make  us 
in  some  degree  w^orthy  of  Holy  Communion.  Therefore,  although 
the  sentiment  of  holy  fear  and  reverence  keeps  us  from  the  table  of 
the  Lord,  still  it  is  better,  especially  for  the  priest,  to  celebrate  and 
to  receive  the  holy  mysteries  through  love  and  with  confidence. 
However,  in  sentiments  of  holy  and  salutary  fear  he  should  at  all 
times  prepare  himself,  and  that  so  much  the  more  carefully,  the 
oftener  he  has  the  grace  and  happiness  to  approach  the  Kucharistic 

Banquet.^ 

To  receive  the  Blessed  Sacrament  with  impure  mouth  and 
heart,  that  is,  to  make  an  unworthy  Communion,  is  one  of  the  most 
grievous  and  greatest  of  sacrileges  and,  consequently,  it  draws  down 
on  the  guilty  person  a  severe  chastisement  from  God.  Full  of 
humble  distrust  in  himself,  on  account  of  his  oft-experienced  weak- 
ness and  infidelity,  the  priest  implores  the  Lord  to  keep  far  away 
and  avert  from  him  the  outrage  and  curse  of  a  sacrilegious  Commu- 
nion, that  he  may  not  be  judged  and  condemned  (non  milii  proveniat 
injttdicium  et  condemnationem)  .^     Such  a  request  on  the  part  of  the 

i  Dico,  guod  ceteris  paribus  inulto  melius  sit  ex  caritate  et  zelo  boni  co'tntnunis 
accedere,  qiiam  ex  humilitate  et  timore  cessare,  praesertim  cum  sacramentum  istud 
sit  sacramentum  totius  caritatis,  liberalitatis  ac  gratiae,  medicinaque  animae.  Et 
dato,  quod  quis  tam  meritorie  quoad  se  abstineret,  sicut  accederet:  tamen  multo 
fructuosius  est  accedere  per  comparationem  ad  alios:  quia  devote  accedeus  multi- 
pliciter  succurrit  non  sibi  dumtaxat,  sed  et  toti  ecclesiae,  et  vivis  ac  mortuis,  spe- 
cialiter  quoque  adstantibus  et  eis,  pro  quibus  sacrificat  ac  deposcit.  Quamvis 
autem  nullus  sit  absolute  digrius  celebrare  aut  communicare  per  considerationem  ad 
infiuitam  dignitatem  Christi,  et  quoad  suae  deitatis  niajestatem  nee  non  etiam  per 
respectum  ad  suae  assumptae  humauitatis  sanctitatem  et  honorabilitatem,  tamen 
secundum  quandam  proportionabilitatem  dignus  est  homo,  si  cum  debita  diligen- 
tia,  custodia,  humilitate,  munditia  et  fervore  se  praeparet  atque  accedat.  Verum- 
tamen,  qui  accedunt  quotidie,  studeant  tanto  ferventius  qua^ito  frequentius  tanta 
mysteria  pertractare  et  coram  Altissimo  jugiter  mundi  ac  fructuosi  consistere 
(Dion.  Carthus.  IV,  dist.  12,  q.  5). 

2  Judicium  (Kplais,  Kplixa.)  is  often  =  condemn atio  (kutAkplo-ls),  for  example,  1  Cor. 
11,  29  judicium  sibi  manducat  et  bibit,  but  here  it  can  be  taken  in  the  sense  of  a 
legal  i)roceeding,  a  process,  and  be  distinguished  from  condemnatio  =  final  con- 
demnatory judgment.  Cfr.  the  petition  in  the  Office  of  the  Dead:  dum  veneris 
judicare,  no\i  me  condemnare.  Or  also:  judicium  =  judicial  condemnation;  con- 
demnatio (from  damnum,  damage,  loss,  injury)  =  the  sentence  of  the  judge, 
punishment,  chastisement.  —  Da  quaesumus  Domine,  ut  tanti  mysterii  munus  in- 
dultum  non  condemnatio,  sed  sit  mediciua  sumentibus  (Sacr.  Gelas.).  Similar 
petitions  are  found  in  liturgical  formulas. 


69.   The  Last  Preparatory  Prayers  for  Communion.  731 

priest  is  so  much  the  better  founded  and  appropriate,  the  more 
weighty  the  responsibility  of  being  permitted  to  partake  daily  of  this 
precious  Heavenly  Food,  and  the  greater  the  danger  that  frequent 
reception  of  the  Blessed  Sacrament  may  incur,  if  through  routine, 
carelessness  and  tepidity,  he  easily  pave  the  way  to  an  unworthy 
Communion. 

Confiding  in  the  paternal  goodness  of  the  Saviour,  the  priest 
continues  to  pray  that  the  Holy  Communion  may  become  rather  a 
source  of  blessing  to  him  {sed  pro  tua  pietate  prosit  milii).  The 
word  pletas  designates  the  divine  condescension,  goodness,  mild- 
ness, mercy  toward  man.^  How  unutterably  great  does  this  con- 
descending goodness  and  mercy  of  the  Saviour  appear  in  the  crib, 
on  the  Cross,  on  the  altar!  Everywhere  He  conceals  His  majesty 
and  shows  Himself  only  as  the  Good  Shepherd  and  Heavenly  Physi- 
cian who  has  come  to  seek  and  to  heal  us,  as  well  as  to  inflame  our 
hearts  in  return  with  childlike,  grateful  love.  —  Now  by  this  merci- 
ful goodness,  thus  prays  the  priest,  may  the  Lord  be  pleased  to  grant 
that  His  holy  Body  may  be  profitable  to  those  who  receive  it,  "to 
the  protection  and  health  both  of  soul  and  body"  {ad  tutamentum 
mentis  et  corporis  —  et  ad  medelam  percipiendam).^  Protection  and 
health  of  soul  and  body  —  these  words  include  the  whole  wealth  of 
the  sacramental  grace  of  the  Eucharistic  Banquet.^  The  life  of  a 
true  Christian  is  a  continual  combat  between  grace  and  nature, 
between  spirit  and  flesh,  between  virtue  and  vice.  Without  inter- 
mission we  must  struggle  against  the  interior  and  the  exterior,  the 
visible  and  the  invisible  enemies  of  our  soul;  for  we  are  surrounded 
by  the  weaknesses  and  temptations  of  sensual  nature,  by  the  attacks 
and  allurements  of  this  sinful  world,  by  the  snares  and  deceits  of  the 
devil.  Now  the  Holy  Eucharist,  in  this  warfare  of  salvation,  is,  on 
the  one  hand,  a  strong  and  powerful  weapon  of  defence  by  which  we 
are  enabled  to  victoriously  overcome  all  assaults;  and  on  the  other. 


1  The  expressions  plus  and  pietas  are,  after  the  example  of  Holy  Scripture 
(dr.  2  Paralip.  30,  9;  Judith  7,  20;  Eccli.  2,  13)  in  the  liturgy  (especially  iu  the 
prayers'),  by  a  particular  preference  applied  to  God.  Cfr.,  for  instance,  in  festo  S. 
Matthiae :  "Deus  ....  tribue  .  .  .  .  ut  tuae  circa  nos  pietatis  semper  viscera  sentia- 
mus.  —  Quos  tuos  efficis,  Domine,  tua  pietate  circumtege  (Sacrament.  Leonian.).  — 
Haec  (sc.  pietas)  perfecta  virtus  in  hominibus,  h.3.Qc plena  in  Deo  laus  est.  (S.  Am- 
bros.  In  Ps.  118  Serm.  18,  n.  46). 

2  Similar  petitions  often  occur  —  especially  in  the  Post-Communions  —  for 
example,  per  coelestia  alimenta  contra  omnia  adversa  muniamur  —  perceptioue 
sacramenti  ab  hostium  liberemur  insidiis  —  hoc  sacramentum  sit  fortitude  fragi- 
lium,  sit  contra  omnia  mundi  pericula  firmamentum  —  sacri  dona  mysterii  in 
nostrae  proficiat  infirmitatis  auxilium  —  per  haec  sacramenta,  quidquid  in  nostra 
mente  vitiosum  est,  ipsorum  medicationis  dono  curetur. 

3  Sentiamus,  quaesumus  Domine,  tui  perceptione  sacramenti,  subsidium  men- 
tis et  corporis:  ut  in  utroque  salvati,  coelestis  remedii  plenitudine  gloriemur  (Post- 
comm.  Dom.  XI.  post  Pent.).  —  Medicina  sacramenti  et  corporibus  nostris  prosit  et 
mentibus  (Postcomm.  in  fest.  SS.  Mart.  Viti  ....  15.  Jun.).  —  Sit  nobis,  Domine, 
reparatio  mentis  et  corporis  coeleste  mysterium  (Dom.  VIII.  post  Pent.). 


732  //.  Liturgical  and  Ascetical  Part, 

it  is  an  aromatic  and  sanitary  medicine,  to  heal  anew  the  injuries 
suffered  and  the  wounds  received.^ 

Holy  Communion  preserves  and  protects  the  life  of  grace  in  the 
children  of  God,  that  it  may  not  die  in  the  death  of  sin;  for  one  of 
its  effects  is  preservation  from  mortal  sin.  The  I^ord  Himself 
declared  that  whosoever  would  eat  of  the  Eucharistic  Bread,  should 
not  die  (John  6,  50)  —  that  is,  he  should  not  die  the  death  of  the 
soul,  by  sin.  The  world  drinks  in  sin  like  water,  the  enemy  lies  in 
ambush  and  everywhere  dangers  threaten,  so  that  we  must  work  out 
our  salvation  in  fear  and  trembling.  How  consoling  and  tranquilliz- 
ing, therefore,  is  the  thought  that  in  the  Bread  of  the  Strong  we 
have  so  powerful  a  means  of  protection  against  the  facility  and 
danger  of  sinning,  of  being  separated  from  God  and  of  forfeiting 
His  grace! — Thus  the  Eucharist  protects  the  life  of  grace  principally 
in  this,  that,  as  a  supernatural  food,  it  imparts  perfect  health  of  soul 
and  refreshment  of  heart.  It  strengthens  the  spiritual  life;  for  it 
increases  sanctifying  grace,  awakens  and  fortifies  the  supernatural 
virtues  —  above  all,  charity,  but  also  faith  and  hope,  purity  and 
devotion,  humility  and  meekness,  patience  and  perseverance.  Thus 
it  impels  to  good  works,  bestows  upon  us  earnestness  and  fervor  to 
consecrate  and  devote  ourselves  with  generosity  to  the  service  of 
God.  —  Holy  Communion  at  the  same  time  leads  a  stream  of 
heavenly  joy,  pleasure  and  bliss  into  the  well  disposed  and  sus- 
ceptible heart  of  the  recipient.  The  Eucharistic  Banquet,  already 
here  below,  replenishes  and  refreshes  the  soul  with  a  foretaste  of  the 
happiness  of  heaven  —  with  sweetness  and  bliss,  with  peace  and 
serenity,  with  vigor  and  animation,  whereby  we  overcome  all  the 
dangers  and  obstacles  to  salvation.  —  The  Holy  Eucharist,  there- 
fore, possesses  in  the  highest  degree  power  to  conduct  us  to  eternal 
glory.  It  is  the  pledge  of  future  glory  and  an  unfailing  guarantee 
of  celestial  bliss.  It  is  the  fountain  of  living  waters  that  issue  forth 
from  life  eternal.  Hence  the  Church  teaches  us  to  pray:  "Grant,  O 
Lord,  we  beseech  Thee,  that  we  may  be  satiated  with  the  eternal 
enjoyment  of  Thy  divine  glory,  prefigured  by  the  temporal  reception 
of  Thy  precious  Body  and  Blood." 

To  the  protection  of  the  supernatural  life  of  the  soul,  the 
Eucharist  contributes  not  only  directly,  inasnnich  as  it  imparts 
stability  and  perseverance  in  good;  but  also  indirectly,  in  so  far  as  it 
heals  spiritual  infirmities  and  frailties  and  restores  to  perfect  health. 
The  soul  that  is  still  weak  and  tepid,  may  be  wholly  cured,  may 
become  strong  and  healthy  by  means  of  the  heavenly  medicine  of 
the  Holy  Sacrament  of  the  Altar,  which  cleanses  from  venial  sins, 
destro^^s  rebellious  sensuality,  weakens  incliuations  and  aversious, 
diminishes  the  perverse  love  of  the  world  and  of  self. 


^  Sacramentum  hoc  est  vigorosissimaniedicina  contra  reliquiasvitiorum,  contra 
concupiscentiam  saevientem,  contra  venialia  quotidianasque  culpas,  et  contra  mor- 
talia  peccata  oblita,  et  singular!  modo  valet  contra  universa  animae  vulnera  (Dion. 
Carthus.  De  sacram.  altar,  art.  7). 


69.   The  Last  Preparatory  Prayers  for  Communion,  733 

Consequently,  the  Eucharist  affords  to  the  supernatural  life  of 
the  soul  protection  and  healing  ;  but  to  the  body  also  do  its  effects  of 
grace  extend  directly  as  well  as  indirectly.  The  soul  is  the  recipient 
of  grace  and  salvation,  through  the  soul  and  for  the  sake  of  the  soul 
supernatural  gifts  are  also  imparted  to  the  body  ^  (in  its  way).  —  If, 
therefore,  in  Holy  Communion  sanctifying  grace,  together  with  the 
infused  virtues  and  the  gifts  of  the  Holy  Ghost,  is  increased,  and  if 
in  addition  sacramental  graces  of  light  and  strength  are  imparted, 
that  we  may  remain  in  Christ  and  Christ  in  us,  that  is,  that 
in  time  we  may  persevere  in  the  life  of  grace  and  in  eternity  attain 
to  the  life  of  glory,  then  the  body  too  is  benefited  thereby,  at  least 
indirectly,  because  the  superabundance  of  grace  in  a  certain  degree 
flows  from  the  soul  into  the  body.  Holy  Communion,  by  inflaming 
the  heart  with  ardent  love  and  heavenly  aspirations,  by  averting 
dangers  of  salvation  and  giving  protection  against  temptations,  by 
imparting  more  abundant  grace  for  energetic  resistance  against  the 
attacks  of  the  enemy,  diminishes  at  least  indirectly  the  empire  of 
sensuality.  But  we  may  go  still  further  and  assume  that  the  most 
holy  and  most  pure  Body  of  Christ  suppresses  and  curbs  also  directly 
in  the  body  of  the  worthy  communicant  the  temptations  and  inclina- 
tions to  concupiscence.  —  Inasmuch  as  the  miraculous  Eucharistic 
Food  thus  preserves  the  body  chaste  and  unsullied,  it  disposes  and 
preserves  it  for  the  glorious  resurrection.  To  this  must  be  added 
another  aspect.  In  Holy  Communion  we  receive  Christ's  Body  and 
Blood  into  our  heart,  that  is,  we  are  not  merely  by  faith,  charity  and 
grace  united  spiritually,  but  also  corporally  with  Christ  and,  in  con- 
sequence thereof,  in  a  more  perfect  sense  we  become  members  of  the 
Body  of  Christ,  bone  of  His  bone  and  flesh  of  His  flesh,  as  it  were, 
one  body  and  one  blood  with  Christ  {concorporei  and  consangiiinei) .^ 
Since  by  Christ's  Body  and  Blood  the  personality  of  the  devout  com- 
municant is  elevated  and  ennobled,  consecrated  and  sanctified,  Christ 
cherishes,  loves  and  esteems  it,  thus  to  speak,  as  His  own,  for  it  is 
in  a  special  manner  espoused  to  and  possessed  by  Him.  This  aspect 
gives  a  new  claim  to  the  glorification  of  the  body  at  the  general 
resurrection;  for  also  in  the  worthy  reception  of  the  glorified  Body 
there  lies  a  reason  for  the  Lord  to  ''reform  the  body  of  our  lowness 
and  make  it  like  to  the  body  of  His  glory"  (Phil.  3,  21).  The 
eternal  glorification  of  the  body  is,  consequently,  already  here  below 
prepared  and  established  through  the  cure  and  sanctification  im- 
parted to  mortal  flesh  by  the  heavenly  Eucharistic  Food. 

^  Quia  sacramenta  operantur  salutem  quam  significant,  ideo  secundum  quan- 
dam  assimilationem  dicitur  quod  in  hoc  sacramento  corpus  offertur  pro  salute  cor- 
poris et  sanguis  pro  salute  animae,  quamvis  tctriiinque  ad  salutetn  utruisque  opere- 
tur,  cum  sub  utroque  totus  sit  Christus.  Et  licet  corpus  non  sit  immediatum  sub- 
jectum  gratiae,  ex  anima  tamen  redundat  effectus  gratiae  ad  corpus,  dum  in  prae- 
senti  membra  nostra  exhibemus  artna  justitiae  Deo  (Rom.  c.  6;  et  in  future  corpus 
nostrum  sortietur  incorruptionem  et  gloriam  animae  (S.  Thorn.  3,  q.  79,  a.  1  ad  3). 

2     Cfr.  S.  Cyrill.  Hierosol.  Catech.  myst.  4,  c.  1. 


734:  //.    Liturgical  and  Ascetlcal  Part. 

By  Holy  Communion,  therefore,  the  soul  and  body  of  man  are 
healed  of  every  weakness  and  frailty,  and  are  preserved  and  safe- 
guarded for  life  eternal.  1 

70.     The  Communion  of  the  Celebrant. 

The  three  or  rather  the  two  aforesaid  prayers,  the  priest  recites 
with  an  humble  inclination  of  the  body  and  with  eyes  riveted  on  the 
sacred  Host  {ocidis  ad  Sacramentum  intentis  —  Ritl)r.)\  now  the 
preparation  for  Communion  is  concluded  in  the  following  manner. 

I.  The  Conclusion  of  the  Liturgical  Preparation  for  Holy  Com- 
munion.^—  The  priest  longs  to  be  fed  with  the  fat  of  wheat  and 
filled  with  honey  out  of  the  rock  (Ps.  80,  17);  he  yearns  for  the 
strength  and  delicious  flavor  of  the  true  Manna;  he  desires  to  taste 
the  sweetness  of  the  Lord  at  its  fountain-head  :  therefore,  he  adores 
the  Most  Blessed  Sacrament  by  genuflecting  and  manifests,  whilst 
rising   again, ^  the   desire  and  longing  of   his  heart  in  the  words: 

^  Actualis  consecutio  gloriae  peculiari  quadam  ratione  est  et  dicitur  effectus 
hujus  sacramenti.  Id  quod  non  solum  ad  aniniae^  sed  etiam  corporis  beatitudinem 
referendum  est,  ut  eo  scil.  novo  titulo  uuionis  cujusdam  corporis  nostri  cum  cor- 
pore  Christi,  dignius  praeparentur  corpora  communicantium  ad  dotes  corporales  in 
resurrectione  futuras,  idque  veluti  participatione  quadam  et  incohatioue  quasi  in 
semine,  qua  justis  etiam  in  hac  vita  communicatur  agilitas  quaedam  et  vigor  ad 
studiosa  opera  simulque  mundities  ex  assistentia  divini  auxilii  et  aliud  quid  simile 
dotibus,  per  quod  caro,  imminuto  in  dies  fomite,  promptius  obediat  spiritui  et 
quasi  spiritualis  reddatur,  eo  fere  sensu,  quo  1  Cor.  c.  15  post  resurrectionem  cor- 
pus dicitur  fore  spirituale  quoad  effectum,  quia  perfecte  obediet  spiritui.  Eodem- 
que  sensu  in  Catech.  Rom.  p.  2,  c.  4,  q.  41  dicitur  sacrae  Eucharistiae  suniniani 
vim  esse  ad  aeternain  gloriam  comparandarn  hujusque  sacramenti  gratia  fideles, 
dum  hanc  vitam  degunt,  summa  conscientiae  pace  et  tranquillitate  perfrui,  ejusque 
virtute  recreatos  non  secus  atque  EliaSy  qui  subcinericii paitis  fortitudine  anibiilavit 
usque  ad  montem  Dei  Horeb,  cum  ex  hac  vita  migrandi  tetnpus  advenit,  ad  aeter- 
nam,  gloria^n  et  beatitudinem,  ascendere  (Tanner  disp.  5,  q.  7,  dub.  1,  n.  8). 

2  Sacerdos  ante  perceptionem  corporis  et  sanguinis  Christi  debet  dicere  oratio- 
nes  a  s.  Patribus  institutas ;  deinde  meditari  debet  in  incarnatione,  in  passione,  in 
virtute  hujus  Sacramenti,  dicens:  ^^Panem  coelestem  .  .  .  ."  —  hoc  diceus  se  ipsum 
incitat  ad  devotionem,  reducens  ad  memoriam,  quid  est  quod  sumere  debet,  quia 
panem  qui  de  coelo  descendit,  et  qualiter  sumere  debet,  quia  nomen  Domini  invo- 
cando,  ut  sic  cum  majori  sumat  reverentia  et  tiniore.  —  Dicendo  vero  subsequenter: 
^^DominCy  nofi  suin  o^z^g-ww^,"  ex  humilitate  suam  profitetur  indignitateni  (Durand. 
1.  4,  c.  54,  n.  10).  This  is  the  most  ancient  notice  of  the  liturgical  use  of  the  above 
mentioned  formulas  of  prayer  before  the  Communion  of  the  celebrant.  The  Ordo 
Rom.  XIV,  c.  53  remarks  after  the  recitation  of  the  Prayer  for  Peace  and  the  im- 
parting of  the  kiss  of  peace:  junctis  manibus  dicat  reverenter  illas  orationes: 
^^Domine  J,  Chr.,  Fili  Dei  vivi  .  .  .  ."  et  alias  orationes,  quae  diceudae  sunt  ante 
sumptionem  corporis  prout  habentur  in  libro  (in  the  Missal). 

3  Adoratio  hie  signanter  praescribitur  tamquam  actus  proxime  dispouens  ad 
communionem.  Deinde  surgefts  dicit  "Panem  coelestem  accipiam  .  .  ."  ad  expli- 
candam  famem  et  fervens  desiderium  hujus  panis  coelestis,  quo  niirifice  disponitur 
anima  ad  pcrcipiendam  ex  eo  perfectam  nutritionem  et  pinguedinem  spiritus  .... 
nee  exspectat,  ut  erectus  ea  verba  proferat,  sed  dum  surgit  ea  pronuntiat,  ut  fer- 
ventius  desiderium  exprimatur  (Quarti  p.  2,  tit.  10,  n.  4). 


70.    The  Communion  of  the  Celebrant.  735 

Panem  coelestem  accipiam^  et  nomen  Domini  invocaho  —  "I  will  take 
the  bread  of  heaven,  and  will  call  upon  the  name  of  the  Lord"  (Cf. 
Ps.  115,  4),  that  is,  I  will  magnify  the  Lord  and  praise  Him.  Then 
he  takes  the  Host  and  paten  in  the  left  hand,  and  slightly  inclining 
his  body,  he  strikes  his  breast  three  times  with  the  right  hand, 
saying  each  time: 

Domine,  non  sum  dignus,  ut  Lord,   I    am   not  worthy  that 

intres  sub  tectum  meum:  sed  tan-  Thou  shouldst  enter  under  my 
tum  die  verbo,  et  sanabitur  anima  roof  :  but  only  say  the  word,  and 
mea.  my  soul  shall  be  healed. 

The  profound  humility  and  unshaken  confidence  of  the  priest 
preparing  for  Communion  could  not  be  expressed  more  strikingly 
and,  at  the  same  time,  more  simply  and  heartily,  than  is  done  by 
the  thrice  repeated  words  spoken  by  the  centurion  of  Capharnaum, 
to  whom  the  Lord  had  said  that  He  would  enter  into  his  house  and 
cure  his  sick  servant  (Matth.  8,  5-14).'-  —  Yes,  humility  and  con- 
fidence at  this  moment  take  possession  of  the  soul.  If  the  priest, 
with  lively  faith,  considers  the  greatness  and  holiness  of  the  Eucha- 
ristic  Lord,  about  to  enter  into  him,  then  he  is  sensibly  touched  and 
profoundly  humbled  because  of  his  unworthiness,  his  heart  being  so 
void  and  dreary,  so  poor  and  cold.  Filled  with  holy  confusion  and 
fear,  he  would  exclaim  with  St.  Peter:  "Depart  from  me,  for  I  am  a 
sinful  man,  O  Lord!"  (Luke  5,  8.)  Yet  at  the  sight  of  the  con- 
descending love  and  goodness  of  the  Saviour,  who  on  the  altar  con- 
ceals His  glory  in  order  to  attract  us,  he  is  again  encouraged  and 

1  Accipere  =  to  take  in  the  hand,  to  seize  and  =  to  partake  of,  to  eat.  —  In 
Evangelio  legitur  quod  Christus  accepit  panem  et  calicem ;  non  est  autem  intelle- 
gendum  quod  acceperit  solum  in  manibus,  ut  quidam  dicunt,  sed  eo  modo  accepit 
quo  aliis  accipiendum  tradidit ;  unde  cum  discipulis  dixerit:  Accipite  ^\.  corned ite^ 
et  iterum :  Accipite  et  bibite^  intellegendum  est  quod  ipse  accipiens  comederit  et 
biberit  (S.  Thom.  3,  q.  81,  a.  1  ad  1). 

2  These  words  of  the  Centurion,  praised  by  Jesus,  the  Church  has  taken  in 
such  a  manner  to  heart,  that  she  always  places  them  in  the  mouth  of  her  children 
before  Holy  Communion,  the  corporeal  visit  of  our  Saviour;  on  the  one  hand,  to 
confess  her  unworthiness  for  a  like  visitation,  and,  on  the  other,  to  express  her 
confidence  that  by  a  single  word  of  His  gentle  power.  He  will  deliver  them  from 
their  unworthiness,  that  is,  make  them  worthy.  (Cfr.  Laurent,  Das  heilige  Evan- 
gelium  S.  51).  —  Dicendo  se  indignum,  praestitit  dignum,  non  in  cujus  parietis, 
sed  in  cujus  cor  Christus  intraret.  Neque  hoc  diceret  cum  tanta  fide  et  humilitate, 
nisi  ilium,  quem  timebat  intrare  in  domum  suam,  corde  gestaret  (S.  Aug.  Serm.  62, 
n.  1).  Non  sum  dignus  qui  sub  tectum  meum  intres,  Tecto  non  recipiebat,  corde 
receperat.  Quanto  htimilior^  tanto  capaciory  tanto  pieiiior.  CoUes  enim  aquas 
repellunt,  valles  implentur  (S.  Aug.  Serm.  77,  n.  12).  —  Per  centurionem  figurati 
sunt  timorati  ac  humiles  christian!,  qui  Christi  opem  desiderant,  sed  eum  intra  se 
communicando  vel  celebrando  recipere  vehementer  verentur,  unde  cum  spiritual! 
receptione  Sacramenti  multoties  contentantur.  Et  quamvis  hoc  interdiun  sit 
bonum,  melius  tamen  est  ex  fervore  et  spe  pietatis  divinae  Sacramentum  recipere. 
Semper  etiani  expedit,  cum  centurione  Christi  dignitatem  propriamque  vilitatem 
perpendere  et  intimo  corde  fateri  (Dion.  Carthus.  In  Matth.  c.  8). 


'736  //.  Liturgical  and  Ascetlcal  Part. 

animated  witli  joyful  confidence.  "Come  to  Me,"  sayest  Thou,  O 
Lord,  "all  you  that  labor  and  are  heavily  burdened,  and  I  will 
refresh  you.''  "O  sweet  and  amiable  word  in  tlie  ear  of  a  sinner, 
that  Thou,  O  Lord  my  God,  shouldst  invite  the  poor  and  needy  to 
the  communion  of  Thy  most  sacred  Body!  But  who  am  I,  O  Lord, 
that  I  should  presume  to  come  to  Thee?  Behold,  the  heaven  of 
heavens  cannot  contain  Thee;  and  Thou  sayest:  Come  you  all  to 
Me!  What  means  this  bounteous  condescension  and  this  so  friendly 
invitation?  How  shall  I  dare  approach,  I,  who  am  conscious  to 
myself  of  no  good  on  which  I  can  presume?  I  sigh  and  grieve  that 
I  am  yet  so  carnal  and  worldly,  so  unmortified  in  my  passions,  so 
full  of  the  motions  of  concupiscence;  so  unguarded  in  my  outward 
senses;  so  often  entangled  with  many  vain  imaginations;  so  much 
inclined  to  exterior  things,  so  negligent  as  to  the  interior;  so  easy  to 
laughter  and  dissipation,  so  hard  to  tears  and  compunction;  so  prone 
to  relaxation,  and  to  the  pleasures  of  the  flesh,  so  sluggish  to 
austerity  and  fervor;  so  curious  to  hear  news  and  to  see  fine  sights, 
so  remiss  to  embrace  things  humble  and  abject;  so  covetous  to  possess 
much,  so  sparing  in  giving,  so  close  in  retaining;  so  inconsiderate  in 
speech,  so  little  able  to  hold  my  peace;  so  disorderly  in  my  manners, 
so  impetuous  in  my  actions;  so  greedy  at  meat,  so  deaf  to  the  word 
of  God;  so  eager  for  rest,  so  slow  to  labor,  so  wakeful  to  hear  idle 
tales,  so  drowsy  to  watch  in  the  service  of  God;  so  hasty  to  make  an 
end  of  my  prayers,  so  wandering  as  to  attention;  so  negligent  in 
saying  the  Divine  Ofhce,  so  tepid  in  celebrating,  so  dry  at  the  time 
of  receiving;  so  quickly  distracted,  so  seldom  quite  recollected  in 
Thee;  so  easily  moved  to  anger,  so  apt  to  take  offence  at  others;  so 
prone  to  judge,  so  severe  in  reprehending;  so  joyful  in  prosperity, 
so  despondent  in  adversity;  so  frequent  in  good  resolutions,  and  so 
backward  in  carrying  them  out!"      (Imit.  of  Chr.  1.  4,  i,  7.) 

Thus  does  the  priest  bewail  his  imperfections  and  weaknesses. 
Yet  he  also  has  unlimited  confidence  in  Jesus  Christ  who,  as  St. 
Agatha  said,  by  His  word  alone  can  cure  all  maladies  {qui  solo  ser- 
mons restaiirat  universa —  Ofiic.  5.  Febr.).  Whilst  acknowledging 
his  unworthiness,  he,  at  the  same  time,  confidently  implores  that  the 
Lord,  by  a  mere  word  of  His  omnipotence  (tantnm  die  verho, 
iibvov  dirk  Uyci)),  would  perfectly  heal  and  restore  his  diseased  soul,  that 
is,  make  it  worthy  for  the  approaching  entrance  of  God  into  the 
lowly  tabernacle  of  the  human  heart  —  namely,  for  Holy  Commu- 
nion. Already  before  Mass  the  priest  also  prayed:  "O  Lord,  be 
Thou  merciful  to  me!  Heal  my  soul  (sana  animam  meant)]  for  I 
have  sinned  against  Thee"  (Ps.  40,  5). 

2.  The  receiving  of  the  Host.  —  "The  marriage  of  the  Lamb  is 
come,  and  his  wife  (the  soul)  hath  prepared  herself  .  .  .  Blessed  are 
they  who  are  called  to  the  marriage  of  the  Lamb!"  (Apoc.  19,  7,  9. ) 
Holy  Communion  is  the  greatest  joy  and  ha])])iness — the  bliss  of  this 
life,  it  is  heaven  upon  earth  and  in  the  heart.  Therefore,  "rejoice 
O  my  soul,  and  give  thanks  for  so  noble  a  gift,  and  so  singular  a 


70.   The  Communion  of  the  Celebrant,  737 

comfort  left  to  tliee  in  this  vale  of  tears.  For  as  often  as  thou 
repeatest  this  mystery,  and  receivest  the  Body  of  Christ,  so  often 
dost  thou  celebrate  the  work  of  thy  redemption,  and  art  made  par- 
taker of  all  the  merits  of  Christ.  For  the  charity  of  Christ  is  never 
diminished,  and  the  greatness  of  His  propitiation  is  never  exhausted. ' ' 
(Imit.  of  Christ  IV,  2,  6.) 

The  priest  takes  the  sacred  Host  in  his  right  hand,  and  blesses 
himself^  with  Christ's  sacrificial  Body,  pronouncing  at  the  same 
time  these  words:  Corpus  Domini  nostri  Jesu  CJirisW'^  custodiat  am- 
mam  meam  in  vitam  aetemam.  Amen.  —  "]May  the  Body  of  our 
Lord  Jesus  Christ  preserve  my  soul  uuto  life  everlasting.  Amen."^ 
Then  he  receives,^  with  profound  humility  and  reverence,  with 
fervent  devotion  and  ardent  love,  the  heavenly  Bread  of  life  which 
God  in  His  sweetness  has  provided  for  the  poor  and  hungr}' 
(Ps.  67,  II). 


1  Corpus  et  sanguinem  Domini  sumpturus  se  cum  illis  ante  faciem  cruce 
signal.  Sicut  enim  prius  cruces  faciendo  active  tamquam  minister  ilia  sanctifica- 
vit,  sic  se  eis  nunc  cruce  siguando  passive /<?///  sanctificari  (Durand  1.  4,  c.  54,  n.  11;. 

2  An  sacerdos  seipsum  signans  cum  hostia  et  calice  consecratis  ante  sumptio- 
nem  sanctissimi  Sacramenti  ad  verba — Jesii  Christi  —  debeat  capui  inclinare? 
Resp.:  Affirmative,  juxta  Rubricas  (S.  R.  C.  24.  Sept.  1842). 

3  The  usual  formula  for  administering  Holy  Communion,  is  as  follows  :  Corpus 
Domini  nostri  J.  Chr.  custodiat  auimam  tuam  in  vitam  aeternam.  Amen;  but  if 
Communion  be  given  per  modum  viatici,  the  priest  says:  Accipe  frater  (vel  soror) 
viaticum  corporis  D.  N.  J.  Ch.,  qui  te  custodiat  ab  hoste  maliguo  et  perducat  in 
vitam  aeternam.  Amen.  At  the  Communion  of  the  newly  ordained,  the  bishop 
says:  Corpus  D.  N.  J.  Ch.  custodiat  te  in  vitam  aeternam,  upon  which  each  one 
answers:  Amen.  In  former  times  various  formulas  were  in  use,  for  example,  Cor- 
pus Christi  —  R.  Amen,  —  Sanguis  Christi  —  R.  Amen.  —  Corpus  D.  X.  J.  Ch.  con- 
servet  animam  tuam.  —  Corpus  et  sanguis  D.  N.  J.  Ch.  couservet  et  custodiat  te  in 
vitam  aeternam.  — Corpus  D.  N.  J.  Ch.  custodiat  corpus  tuuni  et  animam  tuam  in 
vitam  aeternam.  — Perceptio  corporis  Domini  nostri  sit  tibi  vita  et  salus  et  redemp- 
tio  omnium  tuorum  peccatorum.  —  Corpus  et  sanguis  D.  N.  J.  Ch.  in  vitam  aeter- 
nam te  perducat  et  in  die  judicii  ad  sanctam  requiem  te  resuscitet.  —  Corpus  D.  N. 
J.  Ch.  sit  tibi  salus  animae  et  corporis.  —  Corpus  D.  N.  J.  Ch.  sanguine  suo  intinc- 
tum  conservet  animam  tuam  in  vitam  aeternam.  Amen.  —  In  the  ancient  Commu- 
nion rite  the  Amen  of  this  administering  formula  was  a  responsory,  whereby  the 
communicant  expressed  his  faith  in  the  real  presence  of  Christ  in  the  Blessed 
Sacrament.  In  toto  orbe  terrarum  pretium  nostrum  accipitur:  Amen  respondetitr 
(S.  Aug.  Ennarr.  in  Ps.  125,  n.  9).  —  Habet  magnam  vocem  Christi  sanguis  in  terra, 
quum  eo  accepto  ab  omnibus  gentibus  respondetur  Amen  (S.  Aug.  Contra  Faust. 
1.  12,  c.  10.     Cfr.  Pseudo-Ambr.  De  sacrament.  1.  4,  c.  5,  n.  25). 

^  Deinde  sacerdos  communionem  sumit,  quam  cum  magno  affectu  et  reveren- 
tia  summa  accipere  debet,  non  festinando,  sed  beneficia  Christi  ardentisime  reco- 
lendo,  videlicet  incaruationem,  passionem,  dilectionem  ejus  ad  nos,  tantam  digua- 
tionem  ac  liberalitatem,  qua  sic  dignatur  esse  nobiscum  et  sumi  a  nobis.  Debet 
etiam  Christum  fiducialiter  alloqui  eumque  iutime  exorare  pro  his,  quae  vehemen- 
tius  cupit  adipisci  ab  ipso,  tam  pro  se  quam  pro  carioribus  sibi,  deprecando 
Christum,  ut  dignetur  se  omniuo  convertere  et  stabilire  semperque  confortare  in 
ipso  (Dion.  Carthus.  Expos.  Missae  art.  38). 
46 


738  !!•  Liturgical  and  Ascetical  Part, 

The  formula  of  receiving  the  Host  and  chalice  embraces  briefly 
and  pregnantly  the  entire  plenitude  of  the  fruits  of  Communion.  The 
preservation  of  the  soul  unto  eternal  life  includes  that  of  the  body 
also  as  a  necessary  consequence  and  result :  for  the  sake  of  the  soul 
and  by  the  soul  the  body,  too,  is  preserved  unto  life  eternal  —  the 
salvation  of  the  soul  is  likewise  the  salvation  of  the  body.  The 
divine  power  of  the  Eucharist  protects  the  soul  against  all  dangers 
of  salvation,  temptations  and  assaults,  inasmuch  as  it  preserves, 
strengthens,  augments  and  perfects  in  it  the  life  of  grace. ^  Unto 
them  who  eat  His  glorious  Body,  Christ  gives  the  fat,  the  unction, 
the  fulness  of  the  life  of  the  spirit  (se  mandacantibus  dat  spiritiis- 
pinqiiedinem — Offic.  ss.  Corp.  Christ. y ^  United  most  intimately 
and  most  wonderfully  with  the  Eucharistic  Saviour,  the  soul  tastes 
and  experinces  how  sweet  is  the  Lord  (Ps.  33,  9);  she  is  quickened, 
refreshed,  encouraged  and  stimulated:  she  finds  strength  and  vigor, 
comfort  and  peace  amid  the  temptations,  sufferings  and  combats  of 
life.  "Thou,  O  Lord,  didst  feed  Thy  people  with  the  food  of  angels, 
and  gavest  them  bread  from  heaven  prepared  without  labor,  having 
in  it  all  that  is  delicious  and  the  sweetness  of  every  taste,  for  Thy 
sustenance  showed  Thy  sweetness  to  Thy  children''  (Wisdom  16 y 
20  etc).  Filled  and  animated  with  mysterious  joy  by  the  spiritual, 
delicious  taste  of  this  precious  Manna  of  the  soul,  the  priest  cries  out 
from  the  depths  of  his  heart:  "My  Beloved  to  me,  and  I  to  Him  ;  I 
have  found  Him  and  I  will  not  let  Him  go"  (Cant.  2,  16;  3,  4).  — - 
I  shall  hold  Him  fast  with  love  and  devotion!  Thoughts,  affections, 
resolutions  fill  the  breast  of  the  communicating  priest  during  the 
short  pause  that  the  rubrics  permit  and  prescribe  for  the  silent 
meditation  on  the  sublime  and  wonderful  grace  that  has  been 
bestowed  upon  him.^     The  Church  expresses  this  injunction  most 

1  Tempus  Evangelii  recte  tempus  gratiae  nuncupatur,  quoniam  niulto  ex- 
uberantior  gratia  in  eo  est  data  quam  ante  et  innnmerabiliter  pluribus :  inter  quae 
est  universitas  gratiae  sacramentalis  et  eucharistia  maxime,  quae  inter  suos  effectus 
clarissimos  confortat  et  niunit  nos  in  peregrinationis  hujus  exsilio  ad  pergendum 
viam  salutis  et  arctum  hoc  iter,  in  quo  innumerabilia  magna  et  gravia  occurrunt 
impedimenta,  quousque  adsupernaevocationisbravium  pertingamus(Dion.  Carthus. 
De  sacram.  altar,  art.  5). 

2  "When  thou  beholdest  the  pure  and  immaculate  Body  of  the  God-Man  lying 
before  thee  on  the  altar,  say  to  thyself :  Through  this  Body  I  am  no  longer  dust  and 
ashes,  no  longer  a  captive,  but  free  ;  through  this  Body  I  hope  to  obtain  heaven 
and  all  it  contains  —  eternal  life,  the  lot  of  the  angels,  the  society  of  Christ.  This 
Body  pierced  through  with  nails,  death  could  not  retain;  in  the  presence  of  this 
crucified  Body  the  sun  was  enveloped  in  darkness ;  because  of  it  the  veil  of  the 
temple  was  rent,  the  rocks  were  split,  and  the  whole  earth  shook ;  this  is  the  Body, 
covered  with  blood,  pierced  with  a  lance,  from  which  issued  for  the  entire  universe 
two  fountains  of  salvation  —blood  and  water"(St.Chrysostoni.  24th  Homily  on  the 
First  Epistle  to  the  Corinthians). 

3  Sumat  duas  partes  hostiae  cum  omni  devotione  et  reverentia,  et  dum  habet 
in  ore  sacrum  Domini  corpus,  teneat  mauus  ante  pectus  juuctas  in  modum  orautis 
(Ordo  Rom.  XIV,  c.  53). 


10.   The  Communion  of  the  Celebrant.  739 

beautifully  in  the  following  words,  that  he  rest  a  short  time  in 
meditation  of  the  Most  Blessed  Sacrament  (qitiescit  aUqucwtulum  in 
medltatione  Ss.  Sacramenti).  Who  is  not,  therefore,  reminded  of 
the  ever  true  saying  of  St.  Augustine:  ''THou  hast  created  us  for 
Thyself,  O  Lord,  and  our  heart  is  disturbed  until  it  rests  in  Thee!'' 
3.  The  receiving  of  the  Chalice.  —  The  celebrant  must  receive 
the  Sacrament  under  both  species  ;  this  is  necessary  for  the  comple- 
tion of  the  Sacrifice,  which  he  accomplishes  by  the  consecration  of 
the  two  elements.^  After  the  receiving  of  the  Body  of  Christ,  there- 
fore, follows  the  receiving  of  the  Precious  Blood.  The  priest  soon 
arises  from  the  blissful  contemplation  of  the  unfathomable  mystery 
of  love,  to  be  conducted  into  the  wine-cellar  of  the  Lord  (Cant.  2,4) 
and  to  drink  of  the  wine  that  germinates  virgins  (Zach.  9,  17),  that 
is,  the  sacrificial  Blood  of  Christ,  whence  blooms  in  virginal  hearts 
angelic  purity,  light,  innocence,  holiness.  He  prepares  the  receiving 
of  the  chalice,^  by  uncovering  it,  genuflecting  before  it,  putting  into 
it  the  fragments  of  the  sacred  Host  which  may  have  been  gathered 
up  by  the  paten,  and  at  last  holding  it  with  the  right  hand  ;  mean- 
while he  recites  some  verses  of  the  Psalms  ( Ps.  115,  3-4;  Ps.  17,  4) 
introductory  (to  the  Partaking  of  the  Chalice  J: 


Quid  retribuam  Domino  pro 
omnibus,  quae  retribuit  mihi?  — 
Calicem  salutaris  accipiam  et 
nomen  Domini  invocabo.  Lau- 
dans  invocabo  Dominum  et  ab 
inimicis  meis  salvus  ero. 


What   shall    I    render   to   the 

Lord,   for  all  the  things  that  He 

hath  rendered   to  me?  —  I  will 

take  the  chalice  of  salvation  and 

I  will  call  upon  the  name  of  the 

Lord.     Praising  I  will  call  upon 

the  Lord  and  I  shall  be  saved 

from  my  enemies. 

Whilst  the  priest  in  silent,  blissful  adoration  reflects  for  some 
moments  on  the  inconceivable  love  and  liberality  of  God,  on  the 
boundless  riches,  treasures,  gifts  and  joys  of  the  Eucharistic  "Sacrifi- 
cial Banquet,  in  which  Christ  is  received,  the  remembrance  of  His 
passion  celebrated,  the  soul  inundated  with  grace  and  an  earnest  of 
future  glory  given  to  us,"  — his  heart  overflows  with  gratitude  and 
he  cries  out  in  holy  enthusiasm:   "What  shall  I  render  to  the  Lord, 


1  Ex  parte  ipsius  sacramenti  convenit  quod  utrumque  sumatur,  scil.  et  corpus 
et  sanguis,  quia  in  utroque  consistit  perfectio  sacramenti,  et  ideo  quia  ad  sacerdo- 
tem  pertinet  hoc  sacramentum  consecrare  et  perficere,  nullo  niodo  debet  corpus 
Christi  sumere  sine  sanguine  (S.  Thorn.  3,  q.  80,  a.  12). 

2  In  the  thirteenth  century  the  rite  in  this  place  was  somewhat  different. 
Junctis  manibus  inclinaus  sanguini  dicat:  ^^Oiiid  retribuam  .  .  ."  et  dicens  :  '''Cali- 
cem Domiiii  accipiam^''  (et  non  prius)  accipit  et  elevat  calicem  de  altari.  Postea 
vero  dicens:  ^'Laudans  invocabo  Dominicm'^  se  signat  cum  illo,  quo  versu  expleto 
sanguinum  sumit  (Durand.  1.  4,  c.  54,  n.  11).  — Dicat  illos  versus:  Quid  retribuam 
.  .  .  Calicem  .  .  .  et  alia  dicenda  ante  sumptioueni  sanguinis,  prout  in  libro  haben- 
tur  (Ordo  Rom.  XIV,  c,  53  [in  the  fourteenth  century]). 


740  //.  Liturgical  and  Ascetical  Part, 

for  all  the  things  that  He  has  rendered  to  me?"  ^  The  infinite  God 
with  infinite  love  bestows  upon  me  an  infinite  gift;  for  in  Coni- 
ninnion  Jesns  offers  Himself  to  me  with  His  glorious  divinity  and 
humanity.  Although  He  is  almighty,  He  could  not  give  me  more; 
akhough  He  is  omniscient,  He  knows  not  how  to  give  me  more; 
although  He  is  most  wealthy.  He  has  not  more  to  give.  To  the 
question,  whether  or  how  he  might  suitably  thank  the  Lord  for  His 
boundless  goodness,  the  priest  remains  for  some  moments  in  holy 
silence,'-^  whilst  collecting  the  particles  on  the  corporal,  and  then 
taking  the  chalice  in  his  right  hand,  he  breaks  out  into  words  which 
betoken  his  elevated  sentiments  of  gratitude:  ^'I  will  take  the 
chalice  of  salvation  and  I  will  call  upon  the  name  of  the  Lord. 
Praising  I  will  call  upon  the  Lord  and  I  shall  be  saved  from  my 
enemies."  Whilst  considering  what  we  may  give  to  the  Lord,  we 
find  nothing  else  than  what  He  had  previously  given  us.  Thus,  in 
the  first  place,  the  priest  affirms  his  gratitude,  inasmuch  as  he  takes 
hold  of  the  chalice  with  its  infinitely  precious  and  inestimable  con- 
tents, to  offer  it  for  the  glorification  of  the  diviue  name  and  to  drink 
it  while  gratefully  magnifyiug  the  Lord.  God  has  no  need  of  our 
gifts  (Ps.  15,  2);  the  most  acceptable  thanksgiving  to  His  loving 
Heart  is  for  us  to  esteem  His  benefits,  to  receive  them  with  desire 
and  fervor,^  and  employ  and  utilize  them  in  His  honor  with  fidelity 
and  zeal.  Therefore,  the  priest  returns  thanks  for  the  heavenly 
Bread  of  life,  inasmuch  as  he  extends  his  hand  for  new  gifts,  that  is, 
for  the  chalice  of  salvation.^     At  the  same  time  his  heart  overflows 


^  Versiculus  iste  cutn  ingenti  devotione  dicendus  est,  quatenus  tota  mente 
optemus  Deo  esse  grati,  ejus  beneficia  memoriter  atque  frequenter  recolendo  eaque 
Domine  humiliter  confitendo",  ipsum  pro  eis  ferventer  amando  (Dion.  Carthus.  In 
Ps.  115,  3). 

2  Subsistens  aliquantulum  in  considerandis  bonis,  quae  cum  sacratissimo 
Christ!  corpore  accepit,  in  earn  postea  sententiam  magno  affectu  erumpit :  "Quid 
retribuam  Domino  pro  omnibus,  quae  retribuit  mihi  ?"  —  cum  in  hoc  solo  Sacra- 
mento omnia  contineantur,  eo  quod  sit  summum  bonum,  in  quo  omnia  bona  latent. 
Et  sacrum  Calicem  accipiens,  quasi  respondeat  sibi  interroganti :  "Calicem,  inquit, 
salutaris  accipiam  et  nomen  Domini  invocabo."  Sauguinem  scilicet  pretiosissi- 
mum,  qui  in  hoc  salutis  meo  Calice  continetur,  accipiam  in  gratiarum  actionem 
pro  innumeris  bonis,  quae  cum  sanctissimo  suo  Corpore  mihi  est  largitus.  Et 
quoniam  cum  ipso  Sanguine  eadem  bona  recipio,  ac  propterea  est  siugulare  omnino 
beneficium,  pro  utroque  laudabo  semper  sanctum  ejus  nomen  et  cupio,  ut  totus 
mundus  ipsum  laudet  ac  benedicat  et  cum  Augelorum  hierarchiis  novum  illud  can- 
ticum  cantet  in  honorem  hujus  sacrificii,  quod  ejus  mortem  repraesentat :  "Dignus 
est  Agnus,  qui  occisus  est  (et  hie  immolatus)  accipere  virtutem  et  divinitatem  et 
sapientiam  et  fortitudinem  et  gloriam  et  honorem  et  benedictionem  in  saecula 
saeculorum.  Amen"  (Apoc.  6,  12).  (De  Ponte,  De  christian,  hom.  perfect.  IV, 
tr.  2,  c.  14). 

3  Prima  gratitudo  et  gratiae  repensio  est  beneficium  gratanter  (with  joy)  reci- 
pere  (Dion.  Carthus.  In  Ps.  102,  2). 

■*  Ad  sacra  mysteria  celebranda  trahat  te  gratiarum  actio  pro  omnibus  bene- 
ficiis  temporalibus  et  spiritualibus  tibi  et  aliis  impensis,  cum  nihil  habeamus  Deo 


76^.   The  Communion  of  the  Celebrant,  741 

witli  grateful  sentiments  of  divine  praise  and  glorification,  and  he  is 
animated  with  unshaken  confidence  toward  God  that  he  shall  find 
in  the  chalice  salvation,  safety,  redemption.  The  I^ord  has  prepared 
the  Eucharistic  table  against  all  that  afiiict  ns  (Ps.  22,  5);  in  this 
festive  and  joyful  Banquet  lies  the  mystery  of  strength  and  fortitude, 
by  which  the  faithful  soul  victoriously  supports  all  exterior  and  in- 
terior trials,  and  triumphs  gloriously  over  Satan,  the  world  and  the 
flesh.  —  "  'The  chalice  of  benediction,  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?'  (i  Cor.  10,  16.)  Appropriate 
and  fearful  utterance!  For  the  Apostle  would  thereby  say:  that  the 
Blood  in  the  chalice  is  identical  with  that  which  flowed  from  the  side 
of  Jesus,  and  this  we  drink.  He  calls  it  a  chalice  of  benediction, 
because  while  holding  it  in  our  hands,  we  praise  and  magnify  Christ, 
we  admire  wutli  astonishment  His  unutterable  gift  and  thank  Him 
that  He  has  not  only  shed  this  Blood  to  redeem  us  from  sin,  but  that 
He  has,  moreover,  imparted  the  same  to  us.''  ^ 

The  priest  now  makes  the  sign  of  the  Cross  over  himself  with 
the  chalice  pronouncing  the  words  of  benediction:  Sanguis  Domini 
nostri  Jesii  Christi  custodiat  animam  meam  in  vitam  aeternam. 
Amen.  —  "The  Blood  of  our  Lord  Jesus  Christ  preserve  my  soul 
unto  life  everlasting.  Amen."  Then  with  desire,  fervor  and  joy  he 
drinks  the  Precious  Blood  which  streams  forth  unto  eternal  life.  At 
this  moment  his  heart  exults:  "My  chalice,  which  inebriateth, — 
how  goodly  is  it!"  (Ps.  22,  5.)  The  mystical  sacrificial  chalice 
inundates  the  soul  with  blissful  and  heavenly  inebriety,  so  that  it 
makes  us  oblivious  of  all  that  is  earthly;  for  "it  bestows  devotion 
and  ardor  of  love  with  special  charm  and  spiritual  joy.  ...  It  im- 
parts to  the  soul  a  fountain  of  well-being  which  overflows  on  the 
body,  so  that  heart  and  flesh  rejoice  in  the  living  God  and  cease  to 
desire  aught  that  is  carnal."  Truh^,  exceedingly  glorious,  excellent, 
noble,  royal  is  the  inebriating  sacrificial  Chalice!  Brighter  than  the 
dawn  of  morning  and  evening's  sunset  sparkles,  shines  therein  the 
Eucharistic  Blood,  that  is,  the  holy  Blood  which  once  coursed 
through  and  animated  the  mortal  members  of  the  Saviour;  that 
divine  Blood  which,  in  His  painful  passion  and  death,  was  shed 
upon  the  earth  from  His  lacerated  Body  and  transpierced  Heart;  that 
adorable  Blood  which,  in  heaven  above  and  here  in  the  tabernacle, 
flows  and  palpitates  in  the  corporal  Heart  of  Jesus;  that  precious 
Blood  which,  as  the  price  of  our  redemption,  streams  forth  in  the 
ever  fresh  fountain  of  the  Sacrifice  of  the  Mass  and  in  the  sevenfold 
stream  of  the  Sacraments  over  the  earth  and  renews  its  face! 

"O  happy  priest,  how  is  it  that  the  Lord  has  'selected  thee,  has 
chosen  thee'  from  among  the  children  of  men!    Thy  hand  encompasses 


retribuere  pro  omnibus  qicae  retribuit  nobis ,  aliud  quam  calicem  salutaris  accipere 
et  sacrificare  hostiam  latidis  (Ps.  115,  3-4),  i.  e.  Jesum  Christum  (S.  Bonav.  tr.  de 
praep.  ad  Miss.  1,  §  4,  n.  15). 

1     St.  Chrysost  ,  24th  Homily  on  1  Cor.  10,  16. 


742  II.  Liturgical  and  Ascetical  Part. 

ill  the  chalice  the  form  of  the  Heart,  —  yet  no,  the  Heart  even  of  thy 
'God'  and  'Redeemer'!  Like  unto  the  calyx  of  the  lily  it  expands, 
to  pour  its  heavenly  honey  into  the  pure,  golden,  lily  like  chalice  of 
thy  heart.  Well  may st  thou,  'praising  the  Lord,  call  upon  Him'; 
assuredly  thou  hast  reason  to  do  this.  The  'power  of  the  adorable 
Blood'  'will  gird  thee  for  the  giant  battle'  against  the  enemies  of  thy 
salvation.  Therefore,  raise  aloft  the  chalice,  and  when  its  golden 
rim  touches  thy  lips,  trembling  with  joy,  then  may  thy  soul  exult: 
'Praise  the  Lord!  Blessed  be'  the  chalice  of  the  eternal,  the  glorious 
Covenant!  —  Enter,  O  Precious  Blood,  into  my  heart,  as  the  con- 
queror into  his  conquered  kingdom !  Take  possession  of  all  its 
powers,  inclinations,  sentiments.  Fill  it  to  overflowing  with  the  fire 
of  Thy  grace.  Rule  it  without  limit,  thou  crown  of  the  kingdom  of 
God,  thou  purple  cloak  of  my  Eternal  King,  until  this  poor  heart  in 
adoration,  'praising'  shall  bathe  itself  in  thy  heavenly  flood  of 
light!"     (Wolter.) 

Only  after  partaking  of  the  Eucharistic  Sacrificial  Banquet  is 
the  priest  perfectly  one  —  one  body,  one  heart,  one  soul  —  with  the 
Divine  Victim.  He  now  administers  to  the  faithful,^  who  long  for 
it,  and  who  are  prepared  to  receive  it,  the  Eucharistic  Bread  of 
heaven.^  The  Church  ardently  wishes  that  her  children  should 
often  by  sacramental  Communion  participate  in  the  Sacrifice  of  the 
Mass.  "She  admonishes  with  maternal  kindness,  exhorts,  beseeches 
and  implores,  by  the  bonds  of  the  mercy  of  God,  that  all  Christians 
....  be  mindful  of  the  great  majesty  and  the  boundless  love  of  our 
Lord  Jesus  Christ,  that  they  believe  and  honor  with  such  steadfast 
faith,  devotion  of  heart,  piety  and  reverence  the  holy  mysteries  of 
His  Body  and  Blood,  that  they  may  frequently  receive  this  super- 
substantial  Bread,  and  that  it  may  be  to  them  truly  the  life  of  the 


1  Est  legitimum  tempus  communicandi  ante  ultimam  orationem,  quae  dicitur 
ad  complendum,  quia  ejus  petitio  maxime  pro  eis  est  qui  communicant.  Unde 
etiam  eorum  qui  per  singulas  Missas  communicare  volunt,  accendi  videtur  volun- 
tas, quia  per  totam  Missam  pro  eis  quam  maxime  et  quasi  nominatim  oratur,  qui 
ibi  offerunt  atque  communicant  (Walafr.  Strabo  c.  23). 

2  The  rite  for  administering  Communion  to  clerics  and  to  the  laity  formerly 
varied  greatly  according  to  times  and  places.  For  several  centuries  the  faithful 
received  the  Blessed  Sacrament  standing,  but  with  a  reverential,  bowed  posture  of 
the  body,  with  the  right  hand  crossed  over  the  left ;  only  during  Holy  Mass  did 
they  communicate  under  both  forms.  After  the  sixth  century  the  precious  Blood 
was  received  through  a  chalice-tube  (calamus,  fistula,  pugillaris,  pipa,  canna);  in 
the  Middle  Age  frequently  but  a  portion  of  the  consecrated  Blood  was  poured  into 
a  ministerial-chalice  filled  with  wine,  or  in  many  places  the  Host  was  dipped  into 
the  precious  Blood.  From  the  thirteenth  century  Communion  under  both  kinds 
was  gradually  discontinued.  It  now  exists  only  for  the  officiating  ministri 
sacri  (deacon  and  subdeacon;  at  the  High  Mass  of  the  Pope.  The  prayers  now  in 
use  (confessio  et  absolutio,  Ecce  Agnus  Dei,  Domine  non  sum  dignus),  when  giving 
Holy  Communion  out  of  and  also  during  Holy  Mass,  appear  to  have  been  gradually 
introduced  since  the  thirteenth  century.  (Cfr.  Mabillon,  In  Ord.  Rom.  c.  14. — 
Krazer  sect.  4,  art.  1,  c.  15.) 


70.   The  Communion  of  the  Celebrant,  743 

soul  and  perpetual  health  of  mind.  That,  being  thereby  fortified, 
they  may,  after  this  wretched  pilgrimage,  arrive  at  the  heavenly 
home,  there  to  enjoy  unveiled  the  same  Bread  of  Angels  which  they 
now  receive  concealed  under  sacred  veils"  (Trid.  sess.  13,  cap.  8). 
They,  who  do  not  receive  sacramentally,  should  unite  themselves  to 
the  Eucharistic  Saviour  at  least  by  a  spiritual  Communion  —  by 
lively  faith,  compunction,  sincere  humility,  ardent  love,  fervent 
desire  —  for  spiritual  Communion  also  obtains  for  the  soul  many  and 
precious  graces. 

4.  The  Purification  of  the  Chalice  and  the  Ablution  of  the 
fingers.^ — In  the  smallest  particle  of  the  sacramental  species  the 
whole  Christ  is  present.  On  the  belief  in  this  truth  numerous  litur- 
gical usages  and  ordinances  are  founded,  all  conducing  to  prevent 
and  avoid,  with  the  greatest  and  almost  scrupulous  care,  the  slightest 
profanation  of  the  smallest  portion  of  the  sacred  Host  or  of  a  single 
drop  of  the  Eucharistic  Blood.  After  the  Consecration,  therefore, 
the  thumb  and  forefinger  must  continually  be  held  together,^  and  as 
often  as  they  touch  the  sacred  Host,  be  purified  over  the  chalice. 
For  this  reason  it  is  that  after  Communion  the  fragments  on  the  cor- 
poral and  paten  must  be  so  carefully  collected,  and  chalice  and 
hands  be  well  cleaned.  For  this  purpose  great  care  and  attention 
have  always  been  exerted;^  thus  already  St.  Cyril  of  Jerusalem  exhorts: 


1  Purificatio  in  liturgical  books  designates  not  only  the  cleansing  of  the 
chalice,  and  the  mouth  also,  but  likewise  the  whie  with  which  the  priest  rinses  the 
chalice  after  receiving  the  precious  Blood,  and  even  the  wine  which  may  be  given 
to  those  who  communicate  after  they  have  received  the  sacred  Host.  By  ablutio  is 
understood  the  wine  and  water  whereby  the  fingers  that  held  the  Host  are  cleansed 
from  any  particle  of  the  sacred  Host  that  may  be  attached  to  them,  and  the  chalice 
rinsed  a  second  time.  Celebrans,  sxxra^ta.  purijicatiotiey  lavat  digitos  et  sumit  ablu- 
tionevi  (Cerem.  Episcop.  1.  2,  c.  29,  n.  8).  —  By  the  purification  and  ablution  it  is 
intended  to  prevent  as  securely  as  possible  every  profanation  of  the  Blessed  Sacra- 
ment. This  object  is,  however,  obtained,  since  by  a  strict  adherence  to  the  pre- 
scribed rite  hardly  any  particle  of  the  consecrated  species  can  yet  remain.  Practi- 
cally unimportant  is  the  question,  whether  the  rest  of  the  consecrated  wine  still 
remaining  in  the  chalice  is  drunk  with  the  fluids  poured  in,  or  whether  it  is  so 
altered  by  being  mixed  with  the  wine  and  water,  that  the  real  presence  of  Christ 
ceases  therein.  The  Church  nowhere  prescribes  more  water  than  wine  to  be  taken 
at  the  ablution,  but  it  is  recommended  by  many  authors,  in  order  more  securely  to 
effect  the  destruction  of  holy  species  that  might  still  be  in  the  chalice.  We  should 
take  notice,  moreover,  that  the  Church  very  unwillingly  and  quite  seldom  grants 
that  the  ablution  be  taken  with  water  only. — Verisimile  est  et  pietati  conforme 
asserere,  coUigi  ab  angelis  fragmenta,  quae  remanent,  praesertim  minutiora,  quae 
conspici  non  possunt,  nee  consequenter  humana  diligentia  custodiri  et  coUigi 
(Quarti,  Comment,  p.  2,  tit,  10,  dub.  7). 

2  Sacerdos  digitos  jungit  post  consecrationem,  scil.  pollicem  cum  indice,  qui- 
bus  corpus  Christi  consecratum  tetigerat,  ut  si  qua  particula  digitis  adhaeserit,  non 
dispergatur,  quod  pertinet  ad  reveretitiam  sacrainenti  (S.  Thorn.  3,  q.  83,  a,  5  ad  5). 

3  Archidiacono  niniis  caute  procurandum  est,  ne  quid  in  calice  aut  patena 
sanguinis  vel  corporis  Christi  remaneat  (Ordo  Rom.  IV,  n.  12). 


74J:  //.  Liturgical  and  Ascetical  Part. 

*'Have  the  utmost  care  that  no  part  of  the  Eucharistic  species  be 
lost.  For,  tell  me,  if  any  one  gave  you  grains  of  gold,  would  you 
not  guard  them  with  the  greatest  circumspection  and  be  most 
solicitous  that  none  of  them  be  lost  and  that  you  thereby  suffered  no 
loss?  How  much  more  cautious  must  you  be  not  to  lose  a  crumb  of 
that,  which  is  incomparably  more  valuable  than  gold  and  precious 
stones."     (5.  My  stag.  Catech.  No.  21.) 

The  present  purification  and  ablution  rite,  which  is  minutely 
ordered  and  prescribed,  was  established  and  developed  only  during 
the  course  of  the  Middle  Age.^  While  the  priest,  filled  with  profound 
reverence  toward  the  Most  Blessed  Sacrament,  performs  the  exterior 
act  of  cleansing  the  chalice  and  also  his  fingers,  his  mind  and  heart 
are  recollected  and  immersed  in  meditation  on  the  heavenly  Sacri- 
ficial Banquet,  which  has  so  wonderfully  refreshed  and  strengthened 
him;  for  he  makes  at  the  same  time  use  of  two  corresponding  prayers 
to  implore  the  blessed  effects  of  Holy  Communion.  This  is  all  the 
more  proper  since,  according  to  an  established  opinion,  during  the 
whole  period  of  the  corporal  presence  of  Christ  in  the  heart  of  the 
communicant,  the  sacramental  grace  is  being  ever  increased,  provided 
that  the  communicant  produces  constantly  new  and,  at  the  same  time, 
more  perfect  acts  of  devotion.^  —  Hence  the  two  following  prayers 

1  With  respect  to  the  purification  of  the  chalice  and  paten,  as  well  as  the  ab- 
lution (washing)  of  the  mouth  and  fingers  after  Holy  Communion,  we  have  no 
information  dating  from  the  first  ten  centuries.  The  Ordo  Rom.  IV  (written  prob- 
ably at  the  beginning  of  the  eleventh  century;  mentions  (n.  13),  that  the  bishop  at 
this  point  washes  his  hands ;  the  Ordo  X  of  a  later  period  remarks  (n.  15)  in  ref- 
erence to  Good-Friday  and  Requiem  Masses  :  "perfusionem  facit  Pontifex  in  calice 
at  ipse  sumit  et  postea  lavat  cum  aqua  in  bacilibus"  (vessels  or  basins).  In  the 
Middle  Age  the  chalice  was  generally  purified  with  wine,  and  the  purification 
drunk;  the  fingers,  on  the  contrary,  were  usually  rinsed  with  water  and  the  ablution 
thrown  into  the  Sacrarium.  Post  contrectata  et  sumpta  Sacramenta  sacerdos  .  .  . 
manus  lavat  et  in  locum  sacrum  huic  cultui  deputatum  ipsa  aqua  vergitur  (Ivonis 
Carnot.  Serm.  5),  —  Post  sumptum  Eucharistiae  sacrificium  sacerdos  abluit  et  per- 
fundit  manus,  ne  quid  incaute  remaneat  ex  contactu  divinissimi  Sacramenti.  . 
Ablutionis  autem  aqua  debet  in  locum  mundum  diffundi  honeste,  ut  altitude 
Sacramenti  reverentius  honoretur  (Innocent.  III.  1.  4,  c.  8).  For  the  purification  of 
the  fingers,  as  a  rule,  another  chalice  was  used.  —  Sanguine  sumpto,  recipiat 
Pontifex  modicum  de  vino  in  calice,  infundente  illud  subdiacono,  et  illud  sumat 
ad  abluendum  os  suum.  Postea  dicendo  illas  orationes  "Quod  ore  .  .  ."  et  "Cor- 
pus  tuuni  .  .  .",  tenens  super  calicem  digitos  utriusque  manus,  quibus  tetigit 
hostiam,  abluat  ipsos  modicum,  subdiacono  iterum  infundente  vinum,  et  antequam 
illud  sumat,  abluat  iterum  eos  digitos  cum  aqua,  quani  infundat  capellanus  cum 
pelvibus,  et  ipsa  aqua  projiciatur  in  loco  mundo.  Pontifex,  ablutis  digitis  praedicto 
modo  cum  aqua,  abstergat  os  cum  panno  tersorio.  .  .  .  Postea  sumpto  vino  quod 
erat  in  calice,  tergat  os  suum  eodem  panno  (Ordo  Rom.  XIV,  c.  53).  This  rite  of 
the  first  half  of  the  fourteenth  century  is  almost  similar  to  that  prescribed  later  on 
by  Pius  V.  for  general  practice,  and  which  is  still  in  use. 

2  The  present  capiamus,  in  opposition  to  the  transitory  or  past  reception 
(sumpsimus)  of  the  Host,  seems  to  indicate  this  permanent  efficacy  of  the  Eucharis- 
tic Sacrament  as  well  as  the  requisite  cooperation  of  the  communicant. 


Quod  ore  sumpsimus,  Domine, 
pura  niente  capiamus :  et  de 
munere  temporali  fiat  nobis 
remedium  sein]3iteriiiim. 


10,   Tlie  Communion  of  the  Celebrant,  745 

are  intended  to  foster  and  augment  the  actual  disposition  of  the 
celebrant,  that  he  may  become  susceptible  to  further  outpourings  of 
grace.  To  him  should  the  words  apply:  "While  the  king  was  at  his 
repose,  my  spikenard  sent  forth  the  odor  thereof"  (Cant,  i,  ii), 
that  is,  so  long  as  Christ  in  His  humanity  dwells  in  my  heart,  my 
soul  exhales  the  good  odor  of  devout  affections  and  sentiments  of 
ardent  love. 

Then  after  consuming  the  Precious  Blood,  that  is,  without 
making  a  short  meditation,^  as  is  allowed  or  prescribed  after  the 
reception  of  the  Sacred  Body,  the  priest  has  wine  poured"^  into  the 
chalice,  while  he  recites  the  following  prayer,  which  is  found  in  the 
most  ancient  Sacramentaries^  and  is  still  to  be  seen  in  our  Missal 
as  Post-Communion  : 

What  we  have  taken  with  our 
mouth,  O  Lord,  may  we  receive 
with  a  pure  mind ;  and  from  a  tem-- 
poral  gift  may  it  become  for  us 
an  everlasting  remedy. 

By  these  words  we  beseech  God  the  Father  to  grant  us  a  two- 
fold grace.  In  the  first  place,  that  our  Sacramental  Communion 
may  be  also  a  spiritual  Communion,  that  is,  a  worthy  Communion, 
rich  in  grace  through  the  greatest  possible  purity  of  soul ;  and,  in 
consequence  of  this  disposition  may  the  participation  in  the  temporal 
celebration  of  the  Eucharist  produce  in  us  lasting  and  imperishalDle 
effects,  that  is,  may  it  conduct  us  to  eternal  life.*  —  In  Communion 

1  S.  R.  C.  24.  Sept.  1842  in  Neapolitana  ad  2. 

2  Vinum  ratione  suae  humiditatis  est  ablutivtitn  et  ideo  sumitur  post  siiscep- 
tionem  hujus  Sacramenti  ad  abluendiim  os,  ne  aliquae  reliquiae  remaneant,  quod 
pertiuet  ad  reverentiam  Sacrameuti  .  .  .  et  eadem  ratione  perfundit  vino  digitos, 
quibus  corpus  Christi  tetigerat  (S.  Thorn.  3,  q.  83,  a.  5  ad  10).  —  Calicis  purificatio 
fit  solo  vino  ob  reverentiam  pretiosi  sanguinis,  cujus  gutta  quaepiam,  uti  plerum- 
que  accidit,  ad  inium  calicis  fluit.  Ablutio  sumitur  ex  eadem  parte,  per  quam 
pretiosus  sanguis  absorptus  est,  ne  scil.  sacrae  ejusdem  reliquiae  circa  labia  ca- 
licis remaneant.  Hie  advertendum  est,  in  abhitione  digitorum  minime  fas  esse 
adhiberi,  sine  Apostolica  dispensatione,  sola  aqua.  (Cfr.  Indultum  S.  R.  C.  15.  Jan. 
1847  in  una  Romana.     De  Carpo,  Biblioth.  liturg.  p.  1,  a.  52,  n.  207.) 

3  In  the  Sacrament.  Leonian.  we  read :  Quod  ore  sumpsimus,  Domine,  quae- 
sumus,  mente  capiamus  et  de  munere  temporali  fiat  nobis  remedium  sempiternum. 
Micrologus  remarks  (c.  19),  that  in  this  place  the  prayer  juxta  Romanum  Ordinem 
sub  silentio  is  to  be  recited  ;  the  other:  Corpus  tuum  ...  he  does  not  mention,  while 
the  Ordo  Rom.  XIV  (in  the  fourteenth  century)  alludes  to  it. 

^  Post  perceptionem  sacramenti  petit  sacerdos,  ut  hoc  mysterium,  quod  sub 
venerandis  signis  corporaliter  est  sumptum,  spiritualiter  etiam  sumatur  et  cum 
debita  puritate  mentis  ipsius  sacramenti  fructus  et  virtus  percipiatur,  quoniam  nihil 
prodest,  quinimo  plurimum  obest  sumptio  sacramentalis,  nisi  eidem  conjuncta  sit 
perceptio  spiritualis  et  gratiae  illius  participatio.  —  Secundo  postulat  idem,  ut  de 
hoc  munere  temporali,  participatione  scil.  sacrorum  mysteriorum  sub  visibilibus 
signis  ad  tempus  et  pro  vitae  hujus  curriculo  data  fiat  illi  et  omnibus  sumentibus 


746  //.  Liturgical  and  Ascetical  Part* 

we  receive  in  reality  into  our  nioutli  the  liuman  nature  of  Christ,  we 
truly  eat  His  Flesh  and  truly  drink  His  Blood  (Quod  ore  sumpsi- 
mus)\  but  in  order  that  by  this  sacramental  union  with  Christ  and 
by  His  corporal  indwelling  we  may  draw  grace  upon  grace,  we  must 
receive  Him,  this  sublime  and  heavenly  Guest,  embrace  and  hold 
Him  fast  with  a  heart  that  is  pure  and  chaste,  diseugaged  from 
attachment  to  whatever  is  temporal  and  perishable,  and,  on  the  con- 
trary, penetrated  with  heavenly  love  and  desire  for  that  which  is 
eternal  and  imperishable  {piira  mente  caplamus).  Thus  we  sanctify 
Christ  in  our  hearts  (i  Peter  3,  15),  inasmuch  as  we  receive  Him  by 
an  actual  and  by  spiritual  Comnumion,  that  is,  a  fruitful  Com- 
munion.^ —  In  this  way  the  temporal  gift  becomes  for  us  an  ever- 
lasting remedy.^  By  the  temporal  gift  {mimiis  temporale)  the 
Eucharist  is  to  be  understood  as  a  Sacrifice  and  as  a  Sacrament;  the 
gift  of  the  Eucharist  is,  therefore,  mainly^  called  temporal,  because 
Sacrifice  and  Sacrament  are  instituted  and  necessary  only  for  time, 
for  the  duration  of  our  temporal  life,  for  the  days  of  our  earthly  pil- 
grimage, —  but  not  for  eternity  and  for  the  life  to  come,  where  the 
full  possession  and  enjoyment  of  all  gifts  without  corporal  covering 
and  sacramental  veils  shall  be  bestowed  upon  us.^  The  Eucharist, 
moreover,  may  be  designated  as  a  temporal  gift,  inasmuch  as  the 
Sacrifice  is  accomplished  in  a  short  time,  and  in  so  far  as  the  Sacra- 
ment is  present  within  us  but  for  a  few  minutes,  that  is,  so  long  as 
the  species  remain  within  us.  Although  a  temporal  gift,  therefore, 
the  Eucharist  is  yet  to  become  for  us  an  eternal  remedy  and  a  means 
of  obtaining  eternal  salvation.^     For  it  has  the  power  to  redeem  our 


ore  et  spiritu  remedium  sempiternum  contra  vitia  et  tentationes,  ut  hoc  cibo  et 
potu  confortati  non  excidatnus  umquam  virtute,  sed  perducamur  ad  vitam  aeternam 
(Clichtov.  Elucidat.  1.  3,  n.  82). 

^  Cfr.  similar  petitions  in  the  Post-Communions,  for  example,  quod  ore  per- 
cepimus,  pura  mente  sectemur  —  quae  sedula  servitute  donante  te  gerimus,  dignis 
sensibus  tuo  munere  capiamus  —  quod  ore  prosequimur,  contingamus  et  mente, 
quae  temporaliter  agimus,  spiritualiter  consequamur  —  quod  ore  contingimus,  pura 
mente  capiamus. 

2  Quod  temporali  celebramus  actione,  perpetua  salvatione  capiamus  —  quod 
temporaliter  gerimus,  aeternis  gaudiis  consequamur  —  quae  nunc  specie  gerimus, 
rerum  veritate  capiamus  —  quod  temporaliter  gerimus,  ad  vitam  capiamus  aeternam 
—  quod  est  nobis  in  praesenti  vita  mysterium,  fiat  aeternitatis  auxilium. 

2  At  the  same  time  we  can  also  think  of  the  temporal,  earthly,  material  ele- 
ments, bread  and  wine,  which  are  offered  to  God  and  consecrated  in  the  Eucharist. 
Plebis  tuae  munera,  quaesumus,  Uomine,  propitius  intende,  et  quae  Sanctis  niyste- 
riis  exsequendis  temporaliter  nos  offerre  docuisti,  ad  aeter7iavt  nobis  proficere  fac 
salutem  (Sacram.  Leon.). 

^  Quia  hoc  Sacramento  non  est  in  aeternum  mors  Christi  annuntianda,  sed 
tantum  donee  veniat,  quia  postea  nullis  mysteriis  egebimus,  constat  illud  transito- 
riutn  esse  signum  et  temporale^  quo  tantum  egemus  nunc,  dum  videmus  per 
speculum  et  in  aenigniate  (Alger.  1.  1,  n.  57). 

''  Remedium  =  a  remedy  for  something,  a  healing  remedy,  a  helpful  means; 
remedium  sempitermim,  nieton.  =  salutis  aeternae  remedium.  Cfr.  sacrosancta 
mysteria  praese?is  npbis  remedium  esse  facias  et  futurum. 


70.   The  Communion  of  the  Celebrant,  74,7 

life  from  perdition,  to  heal  all  spiritual  and  corporal  frailty,  to  enrich 
with  every  gift,  whereby  it  becomes  for  us  the  guarantee  and  pledge 
of  a  blessed  eternity. 

The  prayer  for  the  washing  of  the  fingers  is  as  follows: 
Corpus   tuum,    Domine,    quod  May  Thy  Body,  O  Lord,  which 

sumpsi,  et  Sanguis,  quem  potavi, 
adhaereat  visceribus  meis,  et 
praesta:  ut  in  me  non  remaneat 
scelerum  macula,  quem  pura  et 
sancta  refecerunt  sacramenta : 
qui  vivis  et  regnas  in  saecula 
saeculorum.     Amen. 


I  have  received,  and  Thy  Blood 
which  I  have  drunk,  cleave  unto 
my  inmost  parts :  and  grant  that 
no  stain  of  sin  may  remain  in 
me,  whom  the  pure  and  holy 
mysteries  have  refreshed :  who 
livest  and  reignest  world  without 
end.     Amen. 

Here  we  beseech^  the  Lord,  that  His  transient  sacramental 
presence  may  ever  produce  in  the  depths  of  our  soul  lasting  and 
profound  interior  effects,  —  that  it  may  obtain  for  us  in  a  special 
manner  perfect  purity  from  all  that  is  sinful.  Christ's  Body  and 
Blood  remain  in  us  so  long  as  the  sacramental  species  are  not 
destroyed,  they  remain  also  afterward  within  us  (adhaereat  visceribus 
meisy  by  the  sacramental  power  and  grace  which  purify,  ennoble, 
change,  sanctify  the  powers  and  faculties  of  the  soul,  the  affections 
and  inclinations  of  the  heart,  so  that  it  is  no  longer  we  that  live,  but 
Christ  that  liveth  in  us  (Gal.  2,  20).  As  the  branch  is  connected 
with  the  vine,  so,  in  like  manner.  Communion  causes  us  to  remain 
in  Christ  and  continually  to  draw  from  Him  unction  of  grace  and 
vigor  of  life,  in  order  that  we  may  be  immutably  faithful  in  the  love 
and  service  of  God.  In  that  our  Eucharistic  Saviour  remains  and 
acts  in  us  like  unto  a  glowing  coal,^  we  become  perfectly  cleansed 

1  As  this  prayer  is  in  the  singular  and  presupposes  that  holy  Communion  has 
been  received  under  both  kinds,  it  appears  to  be  intended  and  destined  for  the 
celebrant,  whilst  the  preceding  prayer  (as  well  as  the  Postcommunio)  is  or  may  be 
applicable  to  all  who  have  received  Communion. 

2  Petit  sacerdos,  quod  ipsius  sumpti  sacramenti  virtus  adhaereat  immaneatque 
visceribus  ejus,  non  quidem  corporalibus,  sed  spiritualibus  ipsius  animae,  quae 
sunt  memoria,  intellectus  et  voluntas.  .  .  .  Postulat  autem  Missam  celebrans  ipsum 
quod  sumpsit  sacramentum  adhaerere  suis  visceribus,  non  quidem  secundum  sub- 
stantiam  et  rei  adhaerentiam,  quemadmodum  cibus  sensibilis  adhaeret  stomacho, 
sed  secundum  virUUeni  et  efficaciam,  per  quam  memoria  intellectualis  jugem 
habeat  divinorum  beneficiorum  coelestiumque  bonorum  recordationem,  intellectus 
rectam  eorum  quae  credenda  sunt  et  agenda  cognitionem,  voluntas  vero  promptam 
et  ardentem  bonorum  et  Deo  placentium  operum  prosecutionem.  '  Neque  id  quidem 
in  transitu  et  perfunctorie,  sed  permanenter  et  indesinenter  (Clichtov.  Elucid. 
eccles.  1.  3,  n.  82).  —  Viscera,  in  the  first  place  =  entrails  (in  Holy  Scripture  often 
regarded  as  the  seat  of  the  affections),  then  =  the  interior,  the  inmost  part  of  the 
heart. 

3  In  the  primitive  Church  the  Incarnate  Son  of  God  (Verbum  incarnatum) 
was  called  —  especially  in  the  Blessed  Sacrament  —  a  glowing  coal  (dvdpa^,  carbo 
ignitus,  pruna  ignita);  for  the  Eucharist  is  a  food  of  fire  which  purifies  and  in- 
flames (cfr.  Is.  6,  6). 


748  II,  Liturgical  and  Ascetical  Part. 

from  every  stain  and  trace  of  sin  ;  all  that  is  impure  is  consumed 
within  us.  The  garment  of  sanctifying  grace  is  so  brilliantly  white 
and  so  resplendent,  that  no  imperfection,  no  breath  of  evil  may  tar- 
nish its  purity  {In  me  remaneat  scelerum  macula).^  —  These  spirit- 
ual miracles  of  purification  and  sanctification,  the  pure  and  holy 
mysteries  (jnira  et  sancta  sacramentay^  of  the  Eucharist  produce, 
which  continue  ever  anew  to  refresh,  rejuvenate,  quicken  (refece- 
riDit)'^  the  higher  life  of  the  soul,  so  that  it  may  not  wither  away 
and  be  lost.* 

5.  O  dearest  Lord  Jesus,  what  great  sweetness  hath  a  faithful 
soul  perfectly  devoted  to  Thee,  that  feasteth  with  Thee  in  Thy 
banquet;  where  there  is  no  other  meat  set  before  her  to  be  eaten  but 
Thyself,  her  only  beloved,  and  most  to  be  desired,  above  all  the 
desires  of  her  heart.  And  to  me  indeed  it  would  be  delightful  to 
pour  out  tears  in  Thy  presence,  with  the  whole  affection  of  my 
heart,  and  like  unto  the  devout  Magdalen,  to  wash  Thy  feet  with 
my  tears.  But  where  is  this  ardor  of  devotion,  where  is  this  stream 
of  holy  tears?  Surely  in  the  sight  of  Thee,  and  of  Thy  holy  angels, 
my  whole  heart  ought  to  be  inflamed,  and  to  weep  for  joy.  For 
I  have  Thee  in  the  Sacrament  truly  present,  though  hidden  inider 
another  form.  For  to  behold  Thee  in  Thine  own  divine  brightness, 
is  what  mine  eyes  would  not  be  able  to  endure,  neither  could  the 
entire  world  subsist  in  the  splendor  of  the  glory  of  Thy  majesty. 
In  this,  therefore.  Thou  condescendest  to  my  weakness,  that  Thou 
hidest  Thyself  under  the  sacramental  species.  I  truly  have  and 
adore  Him  whom  the  angels  adore  in  heaven;  but  I  as  yet  in  faith, 

^  Deus,  qui  sumitur,  ignis  consumens  est  omnem  peccati  scoriatn  exurensque 
spiritual!  et  sacro  iucendio  omues  noxios  humores  vitiorum  in  anima.  Ipse  itidetn 
litx  est  clarissiina  illuminaus  tenebras  nostras  et  omnem  iniquitatis  caliginem 
infusione  sui  luminis  effugans  (Clichtov.  Elucidat.  eccles.  1.  3,  n.  83). 

2  The  designation  of  the  Eucharistic  Sacriifice  and  Sacrament  by  the  plural 
sacrificia  and  sacramenta  is  usually  explained  and  justified  with  reference  to  the 
two  divisions  of  the  sacramental  species;  but  in  this  we  should  notice,  that  the 
word  sacramenta  in  the  liturgy  is  often  used  in  a  wider  sense  =  mysteria,  that  is, 
mysteries.  The  stricter  (specific)  signification  in  which  it  is  now  used  to  designate 
the  seven  means  of  grace  in  the  Church,  became  customary  only  since  the  Middle 
Age.  For  the  Eucharistic  Mysteries  we  frequently  in  the  Post-Communions  come 
across  similar  expressions,  for  example,  mysteria,  divina  sacramenta,  sancta,  sacri 
dona  mysterii,  sancta  vel  sacra  munera,  dona  coelestia,  salutis  nostrae  subsidia, 
mystica  vota  et  gaudia,  coelestia  sacramenta  et  gaudia,  salutaria  dona,  votiva  sacra- 
menta, coelestia  alimenta,  magnifica  sacramenta,  munera  sacrata. 

^  Refecerunt  haec  sacramenta  animae  viscera  quantum  ad  effectuin  ab  eis 
causaUun  et  derelictinn  ex  digna  eorum  sumptione.  Sic  enim  refecerunt  rationeni 
et  intellectum  in  sinceritate  cognitionis  illuminando,  voluntatem  per  aniorem  et 
dilectionem  inflanimando,  menioriam  ad  passionis  rememorationem  excitando, 
suavitatem  quandam  et  laetitiam  spiritualem  in  toto  homine  efficiendo  (Gabr.  Biel, 
Exposit.  Canon.  Missae  lect.  83). 

^  Sacrosancti  corporis  et  sanguinis  D.  N.  J.  Chr.  rcfcctione  vcgetati,  supplices 
te  rogamus  Deus,  ut  hoc  reniedio  singulari  et  ab  omnium  peccatorum  nos  cou- 
tagione  purifices  et  a  periculorum  munias  iucursione  cunctorum  (Sacram.  Leon.). 


Kl.   Tlie  Thanksgiving.  749 

they  by  sight,  and  without  a  veil.  I  must  be  content  with  the  light 
of  true  faith,  and  walk  therein  till  the  dav  of  eternal  bris^htness  break 
forth,  and  the  shades  of  concealing  forms  pass  away.  But  when  that 
which  is  perfect  shall  come,  the  use  of  Sacraments  shall  cease;  for 
the  blessed  in  heavenly  glory  stand  not  in  need  of  the  medicine  of 
the  Sacraments.  For  they  rejoice  without  end  in  the  presence  of 
God,  beholding  His  glor}'  face  to  face  ;  and  being  plunged  from 
brightness  into  the  brightness  of  the  incomprehensible  Deity,  they 
taste  the  Word  made  flesh,  as  He  was  from  the  beginning,  and  as  He 
remaineth  forever.  O  how  sublime  and  how  venerable  is  the  office 
of  priests!  O  how  clean  ought  those  hands  to  be,  how  pure  that 
mouth,  how  holy  that  body,  how  unspotted  the  heart  of  the  priest, 
into  whom  the  Author  of  purity  so  often  enters!  From  the  mouth 
of  the  priest,  who  so  often  receives  Jesus  Christ  in  His  Sacrament, 
nothing  but  what  is  holy,  no  word  but  what  is  good  and  profitable, 
ought  to  proceed.  His  eyes,  which  are  used  to  behold  the  Body  of 
Christ,  ought  to  be  simple  and  chaste;  his  hands,  which  are  used  to 
handle  the  Creator  of  heaven  and  earth,  should  be  pure  and  lifted  up 
to  heaven  in  prayer.  O  Almighty  God  !  come  with  Thy  grace  to 
our  assistance,  that  we  priests  may  serve  Thee  worthily  and  devoutly, 
in  all  purity  and  good  conscience.  And,  if  we  cannot  live  yet  per- 
fectly free  from  every  fault,  as  our  calling  demands,  grant  us  at  least 
the  grace  duly  to  bewail  the  sins  which  we  have  hitherto  committed ; 
and  in  the  spirit  of  humility,  and  the  resolution  of  a  good  will,  to 
serve  Thee  more  fervently  for  the  time  to  come.  (Cfr.  Imit.  of 
Christ  IV,   II.) 

71.     The  Thanksgiving. 

The  moments  which  immediately  follow  the  reception  of  Holy 
Communion  are  exceedingly  blessed  and  precious,  rich  in  grace 
and  devotion;  for  in  astounding  condescension  the  sweet  aud  gracious 
Jesus  now  dwells,  with  all  the  treasures  of  heaven,  in  the  inmost 
sanctuary  of  the  poor  human  heart.  It  is  then  especially  requisite^ 
for  us  to  forget  the  world  and  its  pleasures;  to  avoid  all  dissipation 
and  levity;  in  retirement,  recollection,  in  silence  to  direct  all  the 
powers  and  faculties  of  the  soul  to  the  Heavenly  Guest;  to  embrace 
with  devotion  and  ardent  love  the  Eucharistic  King  of  our  heart;  to 
glorify,  to  adore,  to  magnify,  to  petition  Him;  —  in  short,  to  offer 
a  joyful  and  heartfelt  thanksgiving  for  the  unutterably  mar\'ellous 
grace  of  Holy  Communion. 

1  Decet  post  comtnunionem  in  omnibus  meute  et  corpore  custoditum  ac  modes- 
turn,  consistere  nee  minus  esse  sollicitum  ad  Christum  grate  tenendum  quam  ante 
exstiterat  ad  eum  digne  suscipiendum.  Unde  multi  arguendi  videntur,  qui  post 
communionem  et  Missae  consummationem  tam  faciliter  se  foras  effundunt  atque  in 
exterioribus  occupantur,  nisi  necessitas  postulet  (Dion.  Carthus.  Expos.  Miss, 
art.  38).  —  Expleto  officio,  ferventi  ac  devotissimo  corde  gratias  age,  gratus  permane 
atque  in  omni  conversatione  tua  esto  sollicitus,  ne  offendas  :  esto  timoratus  et 
custoditus,  ne  susceptam  gratiam  perdas,  ne  fructum  amittas  adeptum,  et  sic  tota 
vita  tua  sit  praeparatio  ad  celebrandum  continua  (Dion.  Carthus.  De  sacr.  serm.  3). 


750  //.  Liturgical  and  Ascetical  Part. 

St.  Francis  of  Assisi  once  went  in  company  with  one  of  the 
brethren,  Brother  Masseo,  over  a  field  through  the  burning  heat  of 
the  sun.  Thirsting  for  a  cool  drink,  they  came  to  a  spot  in  which 
fresh  water  gushed  forth,  and  around  which  a  lofty  tree  cast  a  de- 
lightful shade.  Here  they  rested,  took  some  pieces  of  stale  bread, 
which  had  been  given  to  them  in  alms,  moistened  them  in  the  water, 
ate  and  drank.  At  the  same  time  tears  coursed  down  the  face  of  the 
saint.  In  amazement  the  Brother  inquired:  ''Good  Father,  why  do 
you  weep?"  —  "Ah,  Brother,"  rejoined  the  saint,  "should  I  not 
shed  tears  of  joy  and  gratitude  because  our  Heavenly  Father  has 
prepared  for  us  so  delicious  a  banquet?"  Masseo  with  difficulty 
refrained  from  smiling  at  these  words,  as  the  food  appeared  to  him 
by  no  means  delicious.  The  saint  then  continued  in  a  serious  tone: 
"Remember,  Brother,  how  tenderly  the  Lord  provides  for  us  poor 
creatures.  From  all  eternity  He  foresaw  that  we  would  at  one  time 
pass  this  place,  exhausted  and  thirsty,  —  and  with  provident  love 
He  here  placed  a  shady  tree  and  a  refreshing  spring,  that  we  might 
rest  and  consume,  beneath  pleasant  shelter,  the  bread  which  those 
good  people  gave  us  for  His  sake.  Why  have  we  deserved  this 
paternal  love  and  care?  Should  not  the  exceeding  goodness  of  God 
draw  from  our  eyes  tears  of  reciprocal  love  and  gratitude?"  Thus 
the  Seraphic  Francis  thought  —  and  returned  thanks  for  a  few  mor- 
sels of  hard  bread,  for  a  drink  of  fresh  water.  But  what  is  this  gift 
compared  with  the  sweetness  and  plenitude  of  grace  contained  in  the 
mystical  Banquet  which  the  Lord  daily  prepares  for  us  on  the  altar? 
Not  earthly,  perishable,  but  heavenly,  imperishable  food  and  refresh- 
ment He  there  presents  to  us  —  His  most  sacred  Body  and  His  most 
precious  Blood.  As  "the  soul  is  here  filled  with  the  marrow  and 
fatness"  of  celestial  gifts  and  consolations,  she  should  overflow  with 
gratitude,  and  with  joyful  lips  praise  and  magnify  the  Lord  (Ps.  62, 
6).  This  thanksgiving,  by  which  the  Eucharistic  stream  of  grace  is 
not  only  copiously  poured  into  the  heart,  but,  moreover,  carefully 
preserved  therein,  the  Church  leaves  to  the  fervor  and  devotion  of 
the  individual.  Hence  for  public  worship  she  has  prescribed  only 
a  very  short  and  simple  celebration  after  Communion.  This  litur- 
gical celebration  is  justly  considered  and  styled  the  tlianhsgiving}  — 
In  the  first  place,  we  here  meet  the  Communio  and  the  Post- 
Communio^  to  which  on  the  ferial  days  of  Lent  the  Oratio  super 
populum  is  added. 

I.  The  Communio.  —  Thus  the  Antiphon,  that  is,  the  Verse, 
is  called  which  is  read  out  of  the  Missal  by  the  priest  after  Com- 
munion, on  the  Epistle  side^  of  the  altar.     Like  the  Offertory  before 


1  Tota  tnissae  celebratio  in  gratiarurn  actione  terminatur,  populo  exsultante 
pro  sumptione  mysterii  Cquod  significat  cantus  post  communionem),  et  sacerdote 
per  orationem  gratias  offerente,  sicut  et  Christns  celebrata  coena  cum  discipulis, 
hymnum  dixit  ut  dicitur  Matth.  c.  26  (vS.  Thorn.  3,  q.  83,  a.  4). 

2  On  the  Rpistle  side,  as  the  less  worthy  side  of  the  altar,  the  less  important 
portions  of  the  Mass  are  read,  that  is,  those  parts  which  precede  the  (first)  Gospel 


11,   The  Thanksgiving.  751 

the  oblation,  this  Antiphon  is  an  abbreviated  chant,  that  is,  a  rem- 
nant of  that  longer  Psalm-chant,  which  in  former  times  —  from  the 
days  of  the  Apostles  nntil  about  the  twelfth  century  —  accompanied 
the  administration  of  the  Eucharist  to  the  clergy  and  laity.  The 
Psalm- Verses  which,  in  greater  or  less  number,  were  by  turns  sung 
by  the  choir  with  an  oft-repeated  Antiphon,  received  the  name 
Communio^  that  is,  Communion  Hymn,  because  they  accompanied 
the  act  of  Communion  and  were  intended  to  intensify  the  devotion  of 
the  communicant.^  Since  the  twelfth  century  ^  these  Psalm- Verses 
were  gradually  omitted  at  the  administration  of  Communion,  and 
sung  afterward,  so  that  they  constituted  a  portion  of  the  liturgical 
thanksgiving.  Juater  on  this  hymn  was  abridged  and  reduced  to  the 
Antiphon  which  at  present,  notwithstanding  its  altered  position  axid 
application  to  the  thanksgiving,  still  retains  the  original  name 
(Communio).  The  custom,  introduced  at  an  early  date  and  univer- 
sally adopted  in  the  East  as  well  as  in  the  West,  of  enhancing  the 
celebration  of  Communion  by  the  singing  of  Psalms,  had  undoubtedly 
its  origin  and  foundation  in  the  guest-chamber  at  Jerusalem,  where 
the  Lord  and  His  Apostles  at  the  Last  Supper  concluded  the  hymn 
{hymno  dido  —  Matth.  26,  30),  before  they  proceeded  to  the  Mount 
of  Olives 

As  a  rule  the  Communion  Verse  is  taken  from  Holy  Scripture, 
not  always  from  the  Psalms;  frequentl)^  also  from  the  other  Biblical 
Books.     Occasionally  it  is  of  ecclesiastical  origin,  or  consists  of  a 

and  follow  the  Communion  ;  on  the  Gospel  side  and  in  the  middle  of  the  altar 
tamquam  in  partibus  dignioribus  altaris,  on  the  contrary,  are  performed  those 
prayers  and  ceremonies  which  by  their  intimate  connection  with  the  accomplish- 
ment of  the  Sacrifice  have  a  more  profound  signification.  (Cfr.  Quarti,  p.  2, 
tit.  11,  n.  1). 

1  Mox  ut  Pontifex  coeperit  in  senatorio  (that  is,  at  the  place  destined  for  the 
more  distinguished  men)  communicare,  statim  schola  incipit  Antiphonam  ad  Com- 
ntimione^n  per  vices  cum  subdiaconibus  et  psallimf  usquedum,  communicato  omni 
populo,  annuat  Pontifex  ut  dicant  ''Gloria  PatrV  et  repetito  Versu  (Antiphon; 
quiescunt  (Ordo  Rom.  I,  n.  20).  —  Facta  confractione  debent  omnes  communicare, 
interim  cum  et  Antiphona  cantatur,  quae  de  Communione  nomen  mutavit,  cui  et 
Fsalmus  subjungendus  est  cum  ''Gloria  PalrV\  si  necesse  fuerit  (Microlog.  c.  18). 
—  In  the  Ambrosian  Rite  this  Antiphon  to  be  recited  after  Communion  is  called 
Transitorium  —  scil.  quia  tunc  sacerdos  ex  cornu  Evangelii  transit  ad  partem 
Bpistolae. 

2  Cantus  quem  commu?iionem  dicimus,  quern  post  cibum  salutarem  canimus, 
gratiarum  actio  est,  juxta  illud :  "Bdent  pauperes  et  saturabuntur  et  laudabunt 
Dominum,  qui  requirunt  eum"  (Ps.  21,  27. — Rupert.  Tuit.  De  divin.  offic.  1.  2, 
c.  18).  —  Since  this  time  it  received  in  many  places  also  the  name  postcommunio, 
which  later  on  was  exclusively  used  to  designate  the  last  prayer.  Antiphona,  quam 
usitato  nomine  vocamus  Postcommunionem  (Hildeb.  Turon.  [f  1134]  Lib.  de  ex- 
positione  Missae).  —  Antiphona,  quae  Postcornmunio  a  pluribus  nuncupatur,  ideo 
sic  appellata  est,  quoniam  post  communicationem  sive  in  signum,  quod  communi- 
catio  expleta  est,  concinitur  (Durand.  1.  4,  c.  56,  n.  1).  Afterward  (c.  57,  u.  1)  he 
observes :  Sacerdos  elevatis  manibus  ultimam  orationem,  quae  proprie  Postcom- 
munio vocatur,  exsequitur. 


/oL' 


//.    Liturgical  and  Ascetical  Part. 


characteristic  saviiio^  of  the  saint  commemorated.  As  to  its  contents 
the  Communion  Antiphon  in  nowise  refers  to  the  reception  of  the 
Eucharist,  as  migh.t  be  presumed  from  its  name  and  position,  but  to 
the  particular  celebration  of  the  day  or  of  the  Sacrifice.  In  harmony 
with  the  remaining  variable  constituent  parts  of  the  rite  of  the  Mass, 
it  serves  to  bring  the  mystery  of  the  feast,  or  the  idea  of  the  ecclesi- 
astical time,  or  the  subject  of  the  Mass  in  question  celebrated,  more 
prominently  in  view.  But  rarely  is  the  text  so  arranged  that  a 
reference  to  Holy  Communion  could  therein  be  discovered;  if  this 
happen,  it  is  more  accidental  than  intentional.  In  it  the  Mass 
lituro^v  leaves  the  unchanofeableness  of  the  Canon  and  moves  in  the 
course  of  the  ecclesiastical  year.  The  same  fundamental  tones, 
which  were  often  heard  in  the  Introit  and  during  the  progress  of 
Holy  ]\Iass,  return  in  the  concluding  chant  of  the  Communion  Anti- 
phon and  in  the  Post- Communion. 

On  the  four  Sundays  of  Advent  the  spirit  of  this  ecclesiastical 
period  is  briefly  and  lucidly  expressed  in  the  Communion  Verses, 
namely,  the  joyful  expectation  of  the  coming  Saviour: 


Dom.  I.  —  Ps.  84.  Dominus 
dabit  benignitatem :  et  terra 
nostra  dabit  fructum  suum. 

Dom.  II.  —  Bar.  4  et  5.  Jeru- 
salem surge,  et  sta  in  excelso:  et 
vide  jucunditatem,  quae  veniet 
tibi  a  Deo  tuo. 

Dom.  III.  —  Is.  35.  Dicite 
pusillanimis :  Confortamini,  et 
nolite  timere  :  ecce  Deus  noster 
veniet,  et  salvabit  nos. 

Dom.  IV. —  Is.  7.  Ecce  Virgo 
concipiet  et  pariet  filium  et  voca- 
bitur  nomen  ejus  Emmanuel. 


Ps.  84.  The  Lord  will  give 
goodness :  and  our  earth  shall 
yield  her  fruit. 

Bar.  4  and  5.  Arise,  O  Jeru- 
salem, and  stand  on  high  :  and 
behold  the  joy  that  cometli  to 
thee  from  God. 

Is.  35.  Say  to  the  faint- 
hearted :  Take  courage  and  fear 
not :  behold  !  our  God  will  come 
and  save  us. 

Is.  7.  Behold  a  virgin  shall 
conceive  and  bear  a  son,  and  his 
name  shall  be  called  Emmanuel. 


A  reference  to  Holy  Communion  is  contained,  for  example,  in 
the  Antiphon  for  the  feast  of  St.  Aloysius: 


Ps.  yj.  Panem  coeli  dedit  eis: 
panem  Angelorum  manducavit 
homo. 

The   Commimio  on  the  feast  of  the  Seven  Dolors  of  the  Blessed 
Virgin  Mary  is,  for  instance,  of  ecclesiastical  origin: 


Ps.  77.  He  gave  them  the 
bread  of  heaven  :  man  ate  the 
bread  of  ano-els. 


Felices  sensus  beatae  IMariae 
Virginis,  qui  sine  morte  merue- 
runt  martyrii  palmam  sub  cruce 
Domini. 


Happy  the  senses  of  the  blessed 
Virgin  Mary,  which  without 
dying  deserved  the  palm  of 
martyrdom  beneath  the  Cross  of 
the  Lord. 


On  February  the  first  we  find  a  glorious  saying  of  the  celebrated 


martyr  St.  Ignatius: 


7i.    The  Thanksgiving.  753 


Frumentum  Cliristi  sum,  den- 
tibus  bestiarum  molar,  ut  panis 
muudus  iuveniar. 


I  am  the  wheat  of  Christ : 
I  am  to  be  ground  by  the  teeth 
of  wild  beasts,  that  I  may  be 
found  pure  bread. 

The  Commimio  in    Requiem   Masses  has  retained  its  original 


form;  it  is  as  follows: 

Lux  aeterna  luceat  eis.  Do- 
mine:  Cum  Sanctis  tuis  in  aeter- 
num,  quia  plus  es. 

V.  Requiem  aeternam  dona 
eis,  Domine,  et  lux  perpetua 
luceat  eis.  —  Cum  Sanctis  tuis  in 
aeternum,  quia  plus  es. 


Let  eternal  light  shine  on 
them,  O  Lord,  with  Thy  saints 
forever:   for  Thou  art  merciful. 

V.  Grant  them,  O  Lord,  eter- 
nal rest:  and  let  perpetual  light 
shine  on  them.  —  With  Thy 
saints  forever ;  for  Thou  art 
merciful. 

2.  The  Postcommtinio.  —  The  Communion- Antiphon  and  the 
usual  salutation:  Dominus  vohisciim  —  £t  cum  spiritu  tuo^  con- 
stitute the  introduction  to  the  last  prayer  which,  from  its  position 
after  the  Holy  Communion,  received  the  name  of  Postcommiudo,^ — 
Like  the  Collect  and  Secreta  the  Postcommunio  is  also  a  prayer  of 
petition,  but  in  it  the  following  characteristic  distinction  is  to  be  made 
and  emphasized.  While  in  the  Collect  the  idea  (the  subject)  of 
the  ecclesiastical  celebration  is  exclusively  expressed,  in  the  Secreta 
the  remembrance  of  the  Sacrifice  of  the  Mass  takes  precedence,  there 
exists  not  unfrequently  in  the  Postcommunio  a  reference  to  the 
reception  of  the   Eucharist.      The    petition    presented   in   the    last 


1  Departing  from  the  present  rite  the  celebrant,  when  entoning  the  Gloria  in 
excelsis  Deo,  formerly  turned  toward  the  people,  while  he  omitted  doing  so  at  the 
Dominus  vobiscum  after  Communion.  Placet  regula  Joannis  Diaconi  ex  epistola 
ad  Senarium:  "Illud  firma  mente  custodio,  quod  non  a  majoribus  tradita  custodiret 
Ecclesia,  nisi  certa  sui  ratio  poposcisset ;  nee  ea  possumus  dicere  inania  videri  ac 
frivola,  quia  eorum  minime  rationem  accepimus."  Si  tamen  conjecturis  indulgere 
licet,  ideo  Pontifex  "hymnum  angelicum"  praecinens  convertebat  se  ad  populum, 
lit  euin  ad  laudandiim  Deiun  invitaret.  Ideo  vero  salutationem  illam  postremam 
pronuntiabat  versus  altare,  quod  ad  fideles  communioue  seu  corpore  et  sanguine 
Christi  Domini  tum  refectos  verba  dirigeret,  quibus  proinde  non  jam  apprecantis 
optantisve,  sed  gratulantis  mo7'e  Doniinmn  inesse  hac  saltUatione  contestabatur 
(Mabillon,  In  Ord.  Rom.  c.  21). 

2  Other  ancient  designations  are,  for  example,  ultima  benedictio  (this  last 
word  often  =  oratio  sacerdotis)  —  (Oratio)  ad  complendum  —  Complenda  (inas- 
much as  in  the  first  ten  centuries  it  formed  the  conclusion  of  the  sacrificial  celebra- 
tion, as  only  the  dismissal  [Ite  missa  est]  followed  it).  Finita  Antiphona  surgit 
Pontifex  .  .  .  et  veniens  ante  altare  dat  Oratioiiem  ad  complendum,  directus  ad 
Orientem.  Nam  in  isto  loco,  cum  ''Domi7ius  vobiscuni^^  dixerit,  non  se  dirigit  ad 
populum  (Ordo  Rom.  I,  n.  21).  —  Colledae  quae  dicuntur  ad  complendum  (Rupert. 
Tuit.  1.  2,  c.  19).  —  Sequitur  oratio,  quae  post  commiinio7ievi  vocatur,  in  qua 
sacerdos  orat  pro  his,  qui  ad  communionem  eucliaristiae  accessere  (Sicard.  1.  3,  c.  8). 
—  Sacerdos  salutato  populo  orationem  dicat;  cui  iterum  salutanti  populum,  diaconus 
"Ite  missa  est"  tempore  suo  aut  "Benedicamus  Domino"  succinat.  Clero  respon- 
dente  "Deo  gratias"  officium  finiat  (Joanu.  Abrinc.  De  offic.  ecclesiast.). 

47 


754  //.  Liturgical  and  Ascetical  Part, 

prayer,  namely,  is  conceived,  supported  and  based  in  a  manifold 
way.  At  one  time  by  the  subject  of  the  day's  celebration  of  the 
Sacrifice,  at  another  by  the  celebration  of  the  Sacrifice,  again  by 
participation  in  the  Sacrificial  Banquet,  and  also  by  all  these  motives 
combined.  — The  goods  and  gifts  implored  are  of  most  various  kinds. 
They  comprise  all  that  may  be  beneficial  to  our  welfare  and  salvation 
for  time  and  for  eternity.  Chiefly  do  we  pray  for  a  plenteous  out- 
pouring, as  well  as  for  the  preservation,  of  all  the  fruits  of  the  Sacri- 
fice and  of  the  Communion  celebration.  What  is  more  opportune  at 
this  moment  than  the  ardent  desire,  that  the  Sacrificial  Body  and 
Blood  of  Christ,  which  we  have  received,  may  "as  the  vine  bring 
forth  a  pleasant  odor,  the  fruit  of  honor  and  riches'^  (Eccl.  24,  23), 
of  virtue  and  sanctity  unto  perfection  !  The  Post- Communions  are 
always  recited  by  the  priest  in  the  plural  number,  that  is,  for  all  and 
in  the  name  of  all  who  have  taken  part  in  the  Mass,  either  by  actual 
(sacramental)  Communion,  as  was  generally  the  case  in  ancient 
times,  —  or  at  least  by  Spiritual  Communion,  which  should  never 
be  omitted  by  those  who  unite  in  the  Sacrifice.^ 

On  the  Second  Sunday  of  Advent  we  pray: 


Repleti  cibo  spiritualis  alimo- 
niae,  supplices  te,  Domine,  de- 
precamur:  ut  hujus  participatione 
mysterii,  doceas  nos  terrena 
despicere,  et  amare  coelestia. 


Having  been  filled  with  the 
food  of  spiritual  nourishment, 
we  humbly  beseech  Thee,  O 
lyord,  that  by  the  participation 
of  this  mystery  Thou  wouldst 
teach  us  to  despise  earthly  things, 
and  to  love  those  that  are 
heavenly. 


On  the  Vigil  of  Christmas: 

Da  nobis,  quaesumus  Domine, 

unigeniti  Filii  tui  recensita  nati- 

vitate    respirare  :     cujus    coelesti 

mysterio  pascimur  et  potamur. 


Grant  us,  we  beseech  Thee, 
O  Lord,  to  breathe  in  the  medi- 
tation of  the  nativity  of  Thy 
only-begotten  Son,  by  whose 
heavenly  mystery  we  are  fed  and 
given  to  drink. 

On  the  Feast  of  the  Precious  Blood : 


^  vSequitur  oratio  sive  orationes  post  corninunionem  dicendae,  quae  eodem 
numero  et  ordine  orationibus  ante  lefetionem  sive  pro  secreta  aute  praefationem 
dictis  debent  respondere.  Quae  utique  orationes  non  pro  his,  qui  communicaturi 
sunt,  sed  qui  jam  communicaverunt,  juxta  proprietateni  sui  noniinis  agunt.  Ergo 
et  ante  ipsas  communicare  non  neglegant,  quicunique  earundem  orationum  bene- 
dictione  foveri  desiderant  (Microl.  c.  19).  —  Istae  orationes  pro  comtnunicantibus 
institutae  sunt,  quando  omnes  vel  plerique,  quia  aderant  sacrificio,  coinniunica])ant; 
nam  et  ipsum  communionis  vocabuluni  improprie  hie  usurparetur,  nisi  plures  de 
eodera  sacrificio  participarent.  Quamvis  autem  mos  ille  desierit,  nihil  tameu  in 
orationibus  imniutatum  est,  sed  ideo  retentae  sunt,  ut  scianius,  quid  olim  factum 
sit,  et  ex  ipso  precationum  tenore  ad  pristifiutn  fervorcni  exciteinur  (Bona,  Rer. 
liturg.  1.  2,  c.  20,  §  11). 


71,   The  Thanksgiving. 


755 


Ad  sacram,  Domine,  niensam 
admissi,  hausimus  aquas  in  gaii- 
dio  de  fontibus  Salvatoris:  San- 
guis ejus  fiat  nobis,  quaesumus, 
fons  aquae  in  vitam  aeternam 
salientis. 


Admitted,  O  Lord,  to  Thy  holy 
table,  we  liave  drawn  waters  with 
joy  out  of  the  fountains  of  the 
Saviour:  may  His  Blood  be  to  us, 
we  beseech  Thee,  a  well  of  water 
springing  up  unto  life  everlasting. 


On  the  Feast  of  St.  Catherine  of  Siena': 


Aeternitatem  nobis,  Domine, 
conferat,  qua  pasti  sumus,  mensa 
coelestis:  quae  beatae  Catharinae 
Virginis  vitam  etiam  aluit  tem- 
poralem. 


May  eternal  life,  O  -Lord,  be 
conferred  on  us  by  the  heavenly 
food,  with  which  we  have  been 
fed,  and  which  nourished  even 
the  temporal  life  of  the  blessed 
Virgin  Catherine. 


On  the  Feast  of  St.  Aloysius  : 


Angelorum  esca  nutritos,  an- 
gelicis  etiam,  Domine,  da  moribus 
vivere  :  et  ejus,  quern  hodie 
colimus,  exemplo  in  gratiarum 
semper  actione  manere. 


Grant  us,  O  Lord,  who  have 
been  nourished  with  the  food  of 
angels,  also  to  live  the  lives  of 
angels  :  and  by  the  example  of 
him  whom  we  this  day  celebrate, 
alwa3'S  to  abide  in  thanksgiving. 
3.  The  Oratio  super  popidum.  —  On  the  week  days  of  Lent 
after  the  Post-Communion  there  follows  yet  a  prayer  for  the  people; 
it  is  directly  introduced  by  an  Oremus  and  the  exhortation:  Hu- 
miliate capita  vestra  Deo  —  ^'Humble  your  heads  before  the  Lord."  1 
With  respect  to  the  origin  and  object  of  this  prayer  a  variety  of 
opinions  have  been  adduced.^  The  following  appears  to  be  the  most 
simple  and  correct.     According  to  the   ancient  rite  of  the  Roman 


1  The  inclinatio  capitis  must  be  made  not  mierely  at  the  Oremus,  but  it  must 
also  accompany  the  words  Humiliate  capita  vestra  Deo  (S.  R.  C.  12.  Dec.  1879j. 

2  Micrologus  says  (c.  51),  that  the  Oratio  super  populum  is  intended  for  those 
who  do  not  communicate,  while  the  Postcommunio  is  destined  exclusively  for  the 
communicants.  That,  namely,  those  persons,  who  on  the  ferial  days  of  Quadra- 
gesima did  not  communicate,  might  not  be  dismissed  without  prayer  or  blessing, 
the  above  prayer  has  been  added  in  their  behalf,  in  qua  non  de  communicatione, 
sed  de  populi  protectione  specialiter  oratur.  This  ordinance  was  made  expressly 
for  the  season  of  Lent,  quia  cum  majorem  conflictum  in  jejuniis  et  orationibus 
contra  spiritales  nequitias  sumimus,  necessario  nos  instantius  Deo  commendare 
debemus.  On  Sundays  it  is  not  said,  either  because  the  prescribed  genuflection  is 
omitted,  or  rather  because  all  present  should  have  received  Holy  Communion.  — 
Honorius  of  Autun  beholds  in  the  Oratio  super  populum  a  substitute  for  the  other- 
wise customary  distribution  of  the  so-called  eulogies,  which  during  Lent  (propter 
jejunium)  did  not  take  place  (cfr.  Gemma  animae  1.  1,  c.  67).  The  occurrence  of 
this  prayer  in  Lent  may  also  be  regarded  as  a  reminder  of  the  ancient  observance, 
which  now  is  customary  only  on  Holy  Saturday,  and  which  consisted  in  combining 
Vespers  with  the  Mass  sung  after  None;  the  Oratio  s.  p.  was  at  the  same  time  a 
concluding  benediction  and  prayer  at  the  end  of  Vespers  preceding  the  formula  of 
dismissal,  as  even  now  the  Oratio  s.  p.  and  the  prayer  of  Vespers  in  Lent  are  alike 
(Quadt,  Die  Liturgie  der  Quatembertage  S.  113). 


756  //.    Liturgical  and  Ascetical  Part. 

Church,  the  Oratlo  super  populum  was  not  recited,  as  at  present 
only  on  certain  days,  that  is,  on  the  days  of  penance  and  prayer  of 
the  Quadrageshna^  but  every  day,  even  on  great  feasts:  it  belonged 
to  the  ordinary  prayers  of  the  Mass.  At  that  epoch,  when  the  present 
benediction  at  the  end  of  Mass  had  not  yet  been  introduced,  this 
prayer  was  intended  to  invoke  God's  blessing,  protection  and  assist- 
ance on  the  assembled  congregation,  before  they  were  dismissed  by 
the  Ite  mjssa  est  from  the  house  of  God,  after  the  celebration  of  the 
Eucharist.  These  very  ancient  prayers  are  intended  as  a  supplication 
for  the  divine  benediction  not  merely  by  their  contents,  but,  still 
more,  by  the  prescribed  rite  thereto  annexed.  From  the  earliest 
times,  the  liturgies  require  an  humble  bow  to  be  made  by  the  faith- 
ful whenever  they  receive  a  blessing.  St.  Gregory  the  Great  was 
also  the  first  to  introduce  in  this  a  simplification,  and  to  restrict  the 
Oratio  super  populum  to  the  ferial  days  of  Lent.  —  If  we  inquire 
into  the  reason  why  this  prayer  was  particularly  and  exclusively 
reserved  for  Lent,  the  answer  is:  In  the  first  place,  this  period  of  the 
ecclesiastical  ^'Car  has  in  all  res^Dccts  preserved  with  marked  solici- 
tude its  ancient  rite;  then,  too,  it  is  characteristic  of  this  great  and 
solemn  season  of  penance,  to  implore  more  frequently  and  more 
urgently  the  protection  and  assistance  of  Heaven,  so  as  to  be  enabled 
to  support  courageously  the  painful  combat  against  the  enemies  of 
our  salvation.  The  original  object  of  the  Oratio  super  populum^ 
which  formerly  was  said  every  day,  is,  consequently,  to  be  distin- 
guished from  the  reason  of  its  being  exclusively  restricted  to  the 
penitential  season  of  Lent.^ 

4.  Although  the  prayer  of  petition  differs  and  must  be  distin- 
guished from  the  prayer  of  thanksgiving,  yet  the  Post-Communion, 
which  is  a  prayer  of  petition,  is  justly  considered  as  a  thanksgiving 
after   Communion,    and   is   designated    as   thanksgiving. 2     By  this 

1  The  forty  days  of  Lent  are,  according  to  the  Fathers  and  the  spirit  of  the 
liturgy,  a  summons,  a  sallying  forth  and  a  combat  of  the  Christian  army  against 
Satan,  the  world  and  the  flesh.  Cfr.  the  expression  praesidia  tnilitiae  Christianae 
in  a  prayer  for  Ash  Wednesday.  —  Amalarius  mentions  the  prayer  in  question  in 
reference  to  the  Post-Communion  ulterior  \x\Wvi\2.  benedictio,  in  qua  milites  Christi 
commendantur  pugnae  contra  antiquum  hostem.  He  then  adds :  Sacerdos  noster, 
prudens  agonotheta  et  pugnator,  quantum  in  majore  periculo  videt  milites  fore, 
tantum  munit  eos  amplius  sua  benedictione.  Arnia  nostra  contra  diabolum  sunt 
humilitas  et  ceterae  virtutes.  Vult  sacerdos  noster,  ut  nostris  armis  vestiti  simus: 
propterea  jubet  per  ministrum,  ut  humiliemus  capita  nostra  Deo,  et  ita  tandem  in- 
fundit  super  milites  protectionem  benedictionis  suae  (De  eccles.  offic.  1.  3,  c.  37). 

2  Participato  tan  to  Sacramento,  gratiarnm  actio  cuncta  concludit  (S.  Aug. 
Ep.  149,  n.  16  —  ad  Paulin.).  —  Sequuntur  orationes,  in  quibus  fit  perceptorum 
beneficiorum  commemoratio  et  gratiarnm  actio  (Ivonis  Carnot.  Serm.  5). — In 
ultima  oratione  sacerdos  rogat  et  gratias  agit  de  sacramenti  perceptione,  diceus 
collectas  pro  numero  vSecretarum  (Durand.  1.4,  c.  57).— Ultima  pars  Missae  sequitur, 
quae  (WoWwr  gratiarum  actio  atque  incipit  a  communione.  Vocaturautem  communio 
quasi  participatio,  quam  ideo  canimus,  ut  per  eam  cum  Sanctis  divinae  gratiae 
participes  efiiciamur.  Appellatur  etiam  completio,  quoniam  per  illam  Missa,  ut  sic 
dicani,  completur  (Joann.  Beleth.  c.  49). 


11,   The  ThanJcsgiving.  757 

appellation  petition  and  thanksgiving  are  not  exchanged  for  one 
another,  but  it  merely  expresses  that  the  petition  which  is  contained 
in  the  Post-Communion  serves  also  to  manifest  and  confirm  the 
grateful  sentiments  of  our  heart  toward  God.  Our  gratitude  is  dis- 
played in  this,  that  we  honor  the  greatness  and  goodness  of  our 
gracious  Benefactor,  esteeming  His  gifts,  employing  them  faithfully 
and  striving  as  far  as  possible  to  make  a  return  for  them.  Toward 
God  we  can  render  in  various  ways  all  that  appertains  to  a  grateful 
acknowledgment  of  benefits  received;  not  only  by  actual  prayer  of 
thanksgiving  or  formal  w^ords  of  thanksgiving,  but,  moreover,  by 
many  other  acts;  for  example,  of  praise  and  extolling,  of  adoration 
and  offering,  of  admiration  and  glorification,  yea,  even  of  petition. 
The  prayer  of  petition  is,  in  the  first  place,  and  according  to  its 
intrinsic  nature,  an  act  of  veneration  and  glorification  of  God,  inas- 
much as  God  is  thereby  acknowledged  as  the  source  and  dispenser  of 
all  gifts,  as  well  as  the  infinitely  Powerful,  Merciful,  Just  and  Truth- 
ful.-^ Accordingly,  by  filial  and  confident  petition  after  Communion, 
there  is  offered  to  the  Divine  Majesty  an  agreeable  homage,  and  this 
homage  is  the  principal  gift  which  we  present  as  a  return  to  the 
Lord,  who  has  no  need  of  our  goods  (Ps.  15,  2),  for  the  grace  of 
Communion.  These  fervent  and  humble  petitions,  therefore,  can 
justly  be  regarded  as  the  outcome  and  testimony  of  our  grateful  dis- 
position, and,  consequently,  they  may  be  accounted  as  thanksgiving 
after  Communion.  Therefore,  as  heartfelt  thanksgiving  for  benefits 
received  is  the  best  claim  for  obtaining  new  favors  {de  perceptis 
mimerihiis  gratias  exliibentes  heneficia  potiora  sumamus);  so,  vice 
versa,  confiding  petition  after  Communion  is  an  acceptable  thanks- 
giving for  the  sublime  grace  of  the  Communion  which  has  been  re- 
ceived.^ Even  that  marvellous  hymn  of  thanksgiving,  the  Te  Deuni, 
peals  out  in  the  most  touching  and  hopeful  petition,  as,  in  general, 
almost  all  the  prayers  of  the  Church  are  resolved  exclusively  into 
petitions. 

With  what  enthusiasm  should  not  the  love  of  our  God  and 
Redeemer  be  praised  for  the  banquet  of  grace,  for  the  bread  and  drink 
of  life,  which  He  dispenses  to  us  on  the  altar, — for  the  bread  which 
is  His  Body,  and  for  the  Blood  which  issues  forth  from  His  sacred 
Heart.  Yes,  on  the  silent  height,  upon  the  marble  of  our  altars, 
there  is  found  a  wondrous  food  and  a  wondrous  drink,  prepared  for 
the  poor  pilgrims,  who  in  pain  and  sorrow  tread  the  rugged  and 

1  Quamvis  orans  praeconia  Dei  in  suis  orationibus  formaliter  non  exprimeret, 
tamen  ipsa  oratio  est  Dei  laudatio :  quoniam  orans  eo  ipso,  quod  oret  Deum, 
fatetur,  ac  praesupponit  insufficieutiam  propriam,  et  omnipotentiam,  providentiam 
atque  clementiam  Dei,  queni  non  invocaret,  nisi  crederet  eum  potentem  ad  ad- 
juvandum  et  omnium  provisorem  ac  pium  ad  succurrendum  (Dion.  Carthus.  De 
orat.  art.  31). 

2  Cfr.  the  Postcom.  Dom,  XVIII.  post  Pent.:  Gratias  tibi  referimus,  Domine, 
sacro  muuere  vegetati :  tuam  misericordiam  deprecantes,  ut  dignos  nos  ejus  parti- 
cipatione  perficias.     Per  Dominum. 


758  //.  Liturgical  and  Ascetlcal  Part. 

stony  path,  and  walk  amid  the  cruel  thorns  and  brambles  of  this 
life.  To  the  shadow  of  the  altar  they  retire  as  to  a  haven  of  rest. 
Exhausted  and  weary,  by  reason  of  the  weakness  of  their  nature, 
amid  the  pressure  of  temptation  and  the  bitter  warfare  of  this  life, 
they  seek  in  this  nourishment  solace,  refreshment  and  strength. 
Hence  the  heart  of  the  Church  expands  with  joy  and  gratitude  and 
exults  in  beholding  this  sacred,  mystical  nourishment  on  the  altar, 
our  life's  food.  By  fervent  prayers  and  chants  the  Church  urges  her 
children  to  praise  unceasingly  the  treasure  of  grace,  the  boundless 
wealth  bestowed  upon  them  in  these  gifts.  Well  aware  that  the 
praise  and  gratitude  of  men  are  at  all  times  inadequate  to  the  dignity 
and  grandeur  of  these  gifts,  the  Church  presents  herself  in  supplica- 
tion at  the  portals  of  heaven,  she  appears  at  the  celestial  court  and 
invites  all  the  angels  and  saints  to  unite  with  her  in  praise  and 
thanksgiving.  Yes,  in  the  fulness  of  holy  enthusiasm,  and  ever 
impelled  by  the  need  of  thanking  and  of  praising,  the  Church,  like 
unto  a  suppliant  beggar,  goes  in  all  humility  even  to  irrational  and 
inanimate  creatures,  imploring  of  them  an  alms,  a  contribution  to 
the  praise  and  thanksgiving  of  the  Most  Blessed  Sacrament,  so  that 
from  all  creatures,  as  from  numberless  rivulets  and  channels, 
adoration  and  glorification  may  pour  into  the  Church,  thus  swelling 
ever  higher  and  higher  the  hymnal  waves  of  adoration  and  thanks- 
giving (Eberhard). 

72.     The  Conclusion. 

After  the  Post-Communion  is  said  again  ^  that  reciprocal  saluta- 
tion, which  throughout  the  celebration  of  Mass  has  so  often  been 
repeated  in  order  to  maintain  between  priest  and  people  an  active, 
lively  intercourse:  Dominus  vobiscum  —  Et  cum  spiritu  tuo.^  By 
the  Sacrificial  and  Communion  celebration  our  relations  with  God 
have  become  more  close  and  intimate;  hence  the  priest,  before  the 
conclusion  of  the  holy  action,  desires  for  all  present  that  the  Lord 
would  by  His  grace,  by  His  protection,  by  His  assistance,  be  with 
them  during  the  course  of  the  day  —  in  joy  and  in  sorrow,  in  fatigue 
and  in  labor;  that,  as  the  Good  Shepherd,   He  would  conduct  and 

1  It  is  peculiar  to  the  soul,  repeatedly  to  pronounce  that  with  which  she  is 
strikingly  and  profoundly  impressed.  The  repetition  of  the  Dominus  vobiscum, 
accordingly,  signifies  that  the  most  ardent  wish  of  the  Church  is  that  the  Lord  may 
be  and  remain  with  us.  This  applies  especially  at  the  conclusion  of  Holy  Mass, 
when  the  Dominus  vobiscum  is  in  a  particular  manner  a  petition,  that  we  may  be 
nourished  and  strengthened  by  the  sacramental  or  spiritual  Communion  and  the 
sacrificial  fruits,  in  communion  with  Christ,  that  is,  in  His  grace  and  love,  that  we 
may  persevere  unceasingly  in  His  peace  and  service;  for  only  he  that  abides  in 
Christ  and  Christ  in  him,  produces  much  fruit  (John  15,  5),  because  he  does 
nothing  without  Christ,  but  all  with  and  through  Christ. 

2  Hoc  tantum  bonuni  sibi  invicem  optant  et  postulant  (et  sacerdos  Ecclesiae 
et  Ecclesia  saccrdoti),  ut  sicut  ejus  gratia  illuminatur,  ejus  praesentia  confortatur, 
ejus  protectione  munitur,  semper  euin  manere  nobiscuiHy  quemadmodum  est  poUi- 
citus,  sentiamus  (Florus  Diacou.  [t  c.  860],  De  actione  Missarum  n.  13). 


72.    The  Conclusion.  759 

pasture  tliem,  "be  tlieir  staff  and  support;  that  He  would  remain  with 
them,  when  the  day  draws  to  a  close  and  the  evening  appears,  so 
that  they  "may  watch  with  Christ  and  rest  in  peace." 

I.  According  to  the  diverse  character  of  the  celebration  of  the 
Mass,  there  follows  hereupon  the  concluding  formula  Ite  missa  est 
or  Benedicanms  Domino  or  Bequiescant  inpace.^ 

From  the  earliest  times  it  was  customary  at  the  assemblies  of 
the  Christians  for  divine  worship,  to  announce  the  dismissal  litur- 
gical ly  or  to  take  leave  of  the  people  at  the  close  of  the  holy  action.- 
In  the  East  and  West  there  were  different  formulas  of  dismissal ;  ^  it 
is  probable  that  to  the  Roman  Church  the  formula  Ite  missa  est 
=  "Go,  it  is  the  dismissal,"  was  at  all  times  peculiar.  As  is 
evident  from  the  translation  given,  the  word  missa,,  from  which  the 
whole  sacrificial  celebration  has  received  its  name  of  Mass,  occurs 
here  again  in  its  original  signification  (missio  =  dismissio).^  In 
the  eleventh  century^  the  rule  now  adopted  was  formed,  that  the 
faithful  were  solemnly  dismissed  only  on  days  (in  Masses)  of  a 
festive  or  joyful  character,  that  is,  that  the  formula  of  parting  Ite 
missa  est  might  be  employed  only  when  the  hymn  Gloria  in  excelsis 
was  recited.^  The  Ite  missa  est,  therefore,  since  the  Middle  Age 
has  been  regarded  as  a  characteristic  mark  of  the  joyful  days  of  the 
ecclesiastical  year,  and  to  this  aspect  corresponds,  moreover,  the 
circumstance  that  in  the  singing  thereof,  it  resounds  in  joyous 
tones. 


1  "Ite  missa  est"  dicitur  versus  popuhim,  quia  dimittitur ;  **Benedicamus 
Domino"  versus  altare^  quia  ibi  peculiari  modo  Dominus  adest ;  *'Requiescant  in 
pace"  item  versus  altare  quia  sernio  est  de  absentibus  (Gravant.  Thesaur.  p.  2, 
tit.  11  ad  Rubr.  1).  When  the  deacon  sings  this  concluding  formula,  the  celebrant 
must  likewise  say  the  Benedicamus  Domino  and  the  Requiescant  in  pace,  but  not 
the  Ite  missa  est,  because  the  latter  has  not  the  character  of  a  prayer,  but  is  only  a 
formula  for  dismissing  the  people  (S.  R.  C.  7.  Sept.  1816). 

2  Post  communionem  et  post  ejusdem  nominis  canticum,  data  benedictione  a 
sacerdote  ad  plebem  (that  is,  after  the  recitation  of  the  Postcommunio),  diacouus 
praedicat  Missae  officium  esse  peractum,  dans  licentiam  abeundi  (Raban.  Maur.  De 
clericor.  instit.  1.  1,  c.  33). 

3  In  the  Apostolic  Constitutions  (1.  8,  c.  15"):  **Go  in  peace;"  in  the  Liturgy 
of  St.  James :  "In  the  peace  of  Christ  let  us  go  ;"  in  the  Liturgy  of  St.  Chr3\sostom: 
**Let  us  go  in  peace;"  in  the  Ambrosian  Rite:  Procedamus  in  pace ;  in  the  Moz- 
arabic :  Solemnia  completa  sunt  in  nomine  D.  N.  J.  Ch.,  votum  sit  acceptum  cum 
pace. 

*  Finitis  vero  omnibus,  adstanti  et  observant!  populo  absolutio  datur,  incla- 
mante  diacono:  "Ite  missa  est."  Missa  ergo  nihil  aliud  iutellegitur,  quam 
dimissiOy  i.  e.  absolutio,  quam  celebratis  omnibus  tunc  diaconus  esse  pronuntiat, 
cum  populus  a  solemni  observatione  dimittitur  (Florus  Diaconus,  De  actione  Mis- 
sarum  n.  92). 

5  The  three  oldest  Ordines  Romani,  written  before  the  tenth  century,  mention 
without  any  distinction  of  days  or  Masses  only  the  concluding  formula  Ite  missa 
est  — R.  Deogratias.     (Cfr.  Ordo  Rom.  I,  n.  21.  24;  II,  n.  15;  III,  n.  18). 

6  Semper  cum  "Gloria  in  excelsis"  etiam  "Te  Deum"  et  "Ite  missa  est"  reci- 
tamus  (Microlog.  De  observat.  eccles.  c.  46). 


760  //.  Liturgical  and  Ascetlcal  Part, 

On  other  days  wliicli  bear  the  character  of  sorrow  and  penance^ 
the  dismissal  was  not  announced;  but  instead  of  the  Ite  missa  est  the 
Benedicamns  Domino  (=  Let  us  bless  the  Lord)  was  substituted, 
wdiereby  all  were  encouraged  to  praise  God.  This  originated  from 
the  fact,  that  on  those  days  of  penance  and  prayer  the  people  were 
required  not  to  leave  the  house  of  God  immediately  after  the  con- 
clusion of  the  Mass,  but  to  remain  there  ^  in  order  to  assist  until  the 
end  at  the  prayer  of  the  Canonical  hour,  or  the  celebration  of  the 
Stations  which  followed  directly  after  the  Sacrifice.^  Hence  arose 
the  present  rubrics,  that  those  Masses  whose  character  does  not 
admit  of  the  Gloria  in  excelsis  should  be  concluded  by  the  more 
grave  and  supplicatory^  Benedicnmus  Donihw^ 

To  these  two  formulas,  of  which  the  first  directly,  and  the  other 
at  least  indirectly  announce  the  close  of  the  Sacrificial  Celebration, 
the  people  answer  by  the  mouth  of  the  acolyte :  Deo  gratias  — 
^'Thanks  be  to  God;"  for  a  sentiment  of  gratitude  should  now  fill 
and  penetrate  the  people,  since  they  have  been  admitted  to  mysteries 
so  sublime  and  enriched  w^ith  graces  so  precious/ 

As  Requiem  Masses  are  a  service  of  mourning  for  the  departed, 
many  prayers  and  ceremonies  are  omitted  in  them  which  either 
designate  the  participation  of  the  living  in  the  sacrificial  fruit,  or 
denote  joy  and  solemnity.  For  the  last  reason  already,  in  Requiem 
Masses  the  dismissal  of  the  people  is  not  accompanied  by  the  joyful 
and  festive  Ite  missa  est.  — To  this  is  added,  moreover,  the  circum- 
stance, that  those  present  do  not  depart  at  once,  but  continue  in 
prayer  until  the  suffrages,  which,  as  a  rule,  take  place  for  the 
departed    after    Requiem    Masses,   are   completed.     Already   in  the 


1  For  this  reason  in  the  Middle  Age  the  first  Mass  of  Christmas  Eve  was  often 
concluded,  not  as  now  with  the  Ite  missa  est,  but  with  Benedicanius  Domino, 
whereby  the  congregation  was  exhorted  not  to  leave  the  church,  but  to  assist  at 
Lauds,  which  followed  immediately  after  the  first  Mass.  (Cfr.  Microl.  c.  34.  — 
Joann.  Beleth  c.  49.  —  Durand.  1.  4,  c.  57,  n.  7.) 

2  Crederem,  tunc  omissam  dimissionem,  cum  fideles  peracta  Missa  non  statim 
abibant,  sed  permanebant  in  Kcclesia,  donee  recitatis  canonicis  precibus  et  statione 
soluta  abire  fas  erat  (Bona,  Rer.  lit.  1.  2,  c.  20,  §  3). 

3  Already  Micrologus  remarks  (c.  46),  that  in  Advent  and  Lent  instead  of  Ite 
missa  est  the  Benedicamns  Domino  should  be  sung  pro  tristitia  temporis  insinu- 
ajida  —  that  is,  to  insinuate  the  penitential  sorrow  of  these  days. 

^  The  so-much  used  liturgical  formula  Benedicamus  Domino,  to  which  is 
regularly  given  the  answer  Deo  gratias,  is  of  itself  a  magnifying  of  the  Lord,  and 
contains,  at  the  same  time,  a  summons  to  praise  the  Lord.  In  the  INIiddle  Age  it 
was  also  called  Versus  clusoriuSy  because  with  the  Deo  gratias  all  the  canonical 
hours  are  concluded. 

*  Deo  gratias,  i.  e.  Deo  dicamus  agamusque  gratias  de  Missae  consummatione 
et  sacrorum  mysteriorum  completione,  ne  merito  nol)is  impingatur  et  exprobretur 
ingratitudo.  Est  enim  gratiarum  actio  cum  in  ceteris  a  Deo  perceptis  bonis,  turn 
in  hoc  excellentissimo  dono  sacrificii  salutaris  apprime  uecessaria  et  uequaquam. 
praetermittenda  (Clichtov.  1.  3,  n.  84). 


72.   The  Conclusion.  761 

twelfth  century  1  it  was  the  general  custom  to  conclude  divine 
worship  for  the  departed  with  the  devout  and  prayerful  wish : 
Heqidescant  in  pace — ^']\Iay  they  rest  in  peace."  ^  A  more  com- 
prehensive and  suitable  formula  of  conclusion  could  not  be  found  ; 
for  it  includes  all  the  gifts  which  we  would  procure  by  the  Sacrifice 
for  the  suffering  souls, ^  and  which  we  can  in  general  implore, 
namely,  eternal  rest  and  heavenly  peace  in  the  bosom  of  God.  The 
Amen — "So  be  it,''  given  as  reply  by  the  acolyte,  unites  the 
wishes  of  the  people  with  those  of  the  priest,  so  that  the  combined 
supplication  may  be  more  readily  and  promptly  answered.^ 

Formerly — until  about  the  twelfth  century — the  Holy  Sacrifice 
was  concluded  with  one  of  these  formulas;  for  the  three  following 
pieces  —  the  Offering- Prayer  Placeat^  the  Benediction  and  the  be- 
ginning of  the  Gospel  of  St.  John  —  are  later  additions,  which 
gradually  found  acceptance,  but  which  were  not  until  the  sixteenth 
century  finally  and  universally  prescribed. 

2.  While  the  priest  rests  his  joined  hands  on  the  altar,  he 
prays  ^  with  head  bowed  (inclinato  capite)  and  in  silence: 

1  Diaconus  Missae  finem  imponit  decantans  "Benedicamus  Domino"  vel  "Ite 
missa  est"  in  diebus  festivis  vel  "Requiescant  in  pace"  ut  in  mortuorum  exsequiis 
(Stephan.  Augustod.  De  sacram.  alt.  c.  18).  —  Dicitur  in  Missis  pro  defunctis 
"Requiescant  in  pace,"  quod  ex  sola  consuetudine  generali  natum  est  (Joann. 
Beleth.  c.  49). 

2  This  formula  is  an  abridgment  of  the  more  detailed  one,  which  frequently 
occurs  in  the  Office  of  the  Church:  Fidelium  animae  per  misericordiam  Dei 
requiescant  in  pace.  In  it  is  found  a  harmony  with  the  Biblical  words:  In  pace  in 
idipsum  dormiam  et  requiescam  (Ps.  4,  9),  that  is,  "in  peace  in  the  self  same  I  will 
sleep,  and  I  will  rest"  (=  with  all  the  saints  of  God  every  evening  and,  con- 
sequently, until  the  rest  of  the  tomb  itself)  and  I  will  rest  in  gentle  slumber"  (full 
of  hope  of  a  glorious  resurrection).  — Whether  Holy  Mass  be  celebrated  for  one  or 
for  more  departed  souls,  the  plural  number  Requies<:a«/  alwa3-s  refers  to  all  the 
suffering  souls  ;  for  the  Church  is  accustomed  in  her  liturgy  to  unite  her  interces- 
sion for  departed  individuals  most  intimately  with  her  intercession  for  all  the  faith- 
ful departed. 

3  In  Missa  (etiam  pro  uno  defuncto)  semper  **Requiesra«^"  dicendum  (S.  R. 
C.  22.  Jan.  1678). 

^  In  Missa  pro  defunctis  celebrata  dicitur  haec  conclusio:  ''Requiescant  ifi 
pace,^^  ut  finis  hujus  Missae  respondeat  principio,  in  quo  eis  aeterna  requies  postu- 
latur.  Quouiam  euim  totum  illud  officium  peculiariter  ordinatur  pro  requie 
defunctis  impetranda,  ideo  ipsis  placida  requies  postulatur  in  Missae  principio, 
medio  et  in  fine.  Et  hie  respondet  pro  populo  chorus  aut  minister:  ''Amen,''  i.  e. 
fiat  quod  petitur  piaque  nostra  desideria  compleantur  (Clichtov.  1.  3,  n.  84). 

^  Primum  coudescensionem  et  acceptionem  Dei  circa  obsequium  jam  in  officio 
altaris  exhibitum  expostulat  ipse  sacerdos.  Deiude  supplex  orat,  quod  hoc  sacri- 
ficium  divinae  majestatis  oculis  oblatum  sit  illi  acceptabile  ...  ex  parte  offerentis, 
ut  quantulacumque  ejus  devotio  acceptetur  a  Deo ;  sit  etiam  idem  sacrificium  et 
ipsi  offerenti  et  omnibus  christianis  tam  vivis  quam  defunctis,  pro  quibus  illud  ob- 
tulit,  propitiabile,  utile  et  salutare  ad  diluenda  peccata  et  consequendam  gratiam. 
Et  quo  facilius  exaudiatur  sacerdos,  haec  supradicta  deposcit  sibi  praestari  non  ex 
suis  meritis  et  operibus  justitiae  quae  fecerit,  sed  ex  divinae  misericordiae  magni- 


762  //.  Liturgical  and  Ascetical  Part. 


Placeat  tibi,  sancta  .Trinitas, 
obsequium  servitutis  meae,  et 
praesta:  lit  sacrificium,  quod  ocu- 
lis  tuae  majestatis  indignus  ob- 
tiili,  tibi  sit  acceptabile,  mihi- 
qiie,  et  omnibus,  pro  quibus  illud 
obtiili,  sit,  te  miserante,  propitia- 
bile.  Per  Christum  Domiuum 
nostrum.     Amen. 


May  the  performance  of  my 
homage  be  pleasing  to  Thee,  O 
Holy  Trinity;  and  grant  that  the 
Sacrifice  which  I,  though  un- 
worthy, have  offered  up  in  the 
sight  of  Thy  Majesty,  may  be 
acceptable  unto  Thee,  and  may, 
through  Thy  mercy,  be  a  pro- 
pitiation for  myself  and  all  those 
for  whom  I  have  offered  it. 
Through  Christ  our  Lord.  Amen. 

Originally  the  Placeat  was  a  private  prayer,  recited  by  the 
priest  at  the  close  of  the  holy  celebration,  but  previous  to  his  leaving 
the  altar;  since  the  tenth  century  it  is  to  be  found  in  different 
Missals.^  Wherever  the  concluding  blessing  was  introduced,  this 
prayer  was  said  after  it;  ^  it  is  only  from  the  fifteenth  century  that  it 
has  been  placed  before  the  blessing. 

This  prayer  is  a  brief  repetition,  or  an  epitome  of  the  oblation 
petitions,  which  before  as  well  as  after  the  Consecration  form  a  con- 
stituent portion  of  the  liturgy  for  Holy  Mass.  In  the  name  and  for 
the  glorification  of  the  triune  God  the  Holy  Sacrifice  w^as  begun, 
continued  and  completed;  to  the  Blessed  Trinity  it  is  now  once  more 
and  for  the  last  time  recommended.^  Impressed  with  the  conscious- 
ness of  his  frailty,  sinfulness  and  unworthiness,  the  priest,  in  the 
first  place,  implores  that  the  Sacrifice  offered  by  him  and  the  homage 
of  profound  submission  thereby  rendered*  may  be  graciously  accepted 

tudine  et  miseratrice  ejus  bonitate.  Similiter  eadem  petit  sibi  indulged  per  Chr. 
D.  N.,  in  cujus  nomine  quidquid  petere  volumus  est  postulandum  et  quidquid 
postulatum  fuerit  baud  dubie  ut  promisit  impetrabitur : — cui  pro  expleta  exposi- 
tione  familiari  ipsius  sacri  Canonis  sit  laus,  honor  et  gloria  in  saecula  saeculorum. 
Amen  (Clichtov.  1.  3.  n.  86). 

1  J^initis  omnidus  oscu[a.tur  ssicerdos  altarey  dicens:  **Placeat  tibi,  sancta  Tri- 
nitas. .  .  .  (Microlog.  c.  22).  We  find  in  many  Missals  up  to  the  sixteenth  century 
the  rubric,  that  the  prayer  Placeat  finita  Missa  or  post  Missa  should  be  recited. 

2  This  ordinance  is  still  found  in  Ordo  Roman.  XIV,  of  the  fourteenth  cen- 
tury. Even  some  Missals  of  the  sixteenth  century  have  the  concluding  benediction 
before  the  Placeat. 

3  Sanctae  Trinitati,  cui  unam  debeimts  et  individua77i  per  omnia  servitutenty 
sicut  unum  sacrificium  offerimus,  sic  unam  quoque  gloriam  fideli  devotione  canta- 
mus.  Nam  quia  unam  naturam  constat  esse  sanctae  Trinitatis,  dignum  est  ut  U7ia 
gloria  Patri  et  Filio  et  Spiritui  sancto  dicatur  a  fidelibus  in  hymnis  et  psalmis 

(S.  Fulgent.  Contra  Fabian,  fragm.  34). 

^  The  worship  and  veneration  (obsequium)  of  which  there  is  question  here,  is 
more  minutely  characterized  as  such  by  the  addition  servitutis,  as  is  due  by  the 
totally  dependent  creature  toward  the  Creator,  because  of  His  absolute  dominion, 
and  as  in  sacrifice  it  principally  finds  its  expression;  that  is,  as  a  worship  of  ser- 
vitude and  adoration   due  to  God   alone   (Xarpe/a).     Obsequium  servitutis  would, 


1(2.   The  Conclusion.  763 

and  received  by  the  Holy  Trinity;  lie  then  begs  that,  in  consequence 
of  the  divine  pleasure  taken  in  the  Sacrifice  and  in  virtue  of  the 
divine  mercy,  there  may  flow  from  the  altar  unto  all  for  whom  it 
was  offered  reconciliation  and  grace. ^  In  order  to  understand  the 
last  petition,  it  is  to  be  remarked  that  God  does  not  always  impart  at 
once  all  the  sacrificial  fruits  after  the  accomplishment  of  the  act  of 
sacrifice,  but  many  of  them  He  frequently  bestows  at  a  later  period, 
when,  where  and  as  it  pleases  Him,  that  is,  in  conformity  with  the 
impenetrable  designs  of  His  wise  and  merciful  providence. 

3.  As  a  recapitulation"^  of  the  preceding  Oblation-Prayers,  the 
Placeat  is  at  the  same  time  a  suitable  preparation  for  the  blessing 
which  immediately  follows;^   for  every  blessing  proceeds  from  the 

therefore,  as  to  its  meaning  be  the  same  as  oblatio  servitutis.  The  Vulgate  often 
translates  (John  16,  2.  Rom.  9,  4;  12,  1)  Xarpela  by  obsequium.  In  the  Sacram. 
Leouian.  the  Eucharistic  gifts  are  called  piae  devotionis  obsequia.  We  find  there 
also  the  following  prayer:  Repleti,  Domiue,  munificentia  gratiae  tuae,  benedic- 
tione  copiosa,  et  pro  nostrae  servitutis  obsequiis  et  pro  celebritate  Sanctorum,  coe- 
lestia  dona  sumeutes,  gratias  tibi  referimus.  —  Trinitati  exhibemus  servitutis  obse- 
quium (S.  Fulgent.  Contra  Fabian,  fragm.  12). 

1  Propitiabilis  (like  placabilis),  properly  passive  =  reconcilable,  easy  to  pro- 
pitiate, but  here  active  =  reconciliatory,  effecting  atonement.  The  petition  that 
the  Sacrifice  may,  as  hostia  placationis,  propitiate  the  anger  of  God,  apply  to  us 
His  favor  and  efficacious  love,  includes  all  the  sacrificial  fruits. 

2  Sacerdos  velut  in  quodam  conipeiidio  petitiones  priores  recolligit,  humiliter 
petens  pro  se  aliisque  omnibus,  pro  quibus  sacrificium  illud  obtulit,  exaudiri  (Gabr. 
Biel,  Expos.  Can.  lect.  89). 

^  The  present  blessing  at  the  end  of  Mass  can  not  be  shown  to  have  been  in 
use  during  the  first  ten  centuries.  In  the  ninth  century  some  commentators  do 
indeed  mention  a  similar  benedictio,  but  they  understand  thereby  the  concluding- 
prayer  (the  Postcommunio  or  the  Oratio  super  populum).  The  three  oldest  Roman 
Ordines  mention,  that  the  celebrant  at  the  end  of  Mass,  not  at  the  altar,  but  on 
returning  to  the  sacristy,  to  the  petition  of  the  different  ranks  of  the  officiating 
clerics  for  the  blessing  (Jube  domne  benedicere),  repeated  each  time  the  words 
Benedicat  nos  (or  vos)  Dominus,  to  which  they  responded  Amen.  (Cfr.  Ordo 
Roman.  I,  n.  21.  —  II,  n.  15.  — III,  n.  18.)  Since  the  tenth  century  many  bishops 
no  longer  gave  the  blessing  before  the  Communion  (as  was  the  custom  in  a  number 
of  places),  but  only  at  the  end  of  Mass,  and  gradually  the  priest  also  began  to  bless 
the  congregation  after  the  sacrificial  celebration,  which  according  to  Micrologus 
(c.  21)  alread}'  in  the  eleventh  century  they  could  not  omit  without  great  scandal 
(absque  gravi  scandalo).  —  The  words  and  actions  of  the  benediction  rite  during 
the  whole  of  the  Middle  Age  were  neither  fixed  nor  uniform.  Some  priests  often 
blessed  with  a  threefold  sign  of  the  Cross,  while  others  made  merely  one  or  even 
four  signs  of  the  Cross  ;  in  so  doing  frequently  the  chalice  or  paten  or  a  cross  was 
held  in  the  hand.  Already  in  the  fourteenth  century  (Ordo  Rom.  XIV,  c.  71)  the 
formula  now  in  use  is  found ;  on  the  other  hand,  we  read  in  Clichtoveus  (1.  3)  still 
in  the  sixteenth  century,  the  following  formula  of  blessing:  Coeli  benedictione 
benedicat  et  custodiat  vos  divina  majestas  et  una  deltas :  Pater  et  Filius  et  Spiritus 
sanctus.  Amen.  Only  at  the  revision  of  the  Missal,  under  Pius  V.  and  Clement  VIII, 
(t  1605),  was  the  different  rite  of  the  episcopal  and  priestly  blessing  fully  regulated 
and  universally  prescribed,  as  Pope  Clement  interdicted  priests  from  blessino-  with 


764  //.  Liturgical  and  Ascetical  Part. 

Sacrifice,  and  the  celebrant  is  the  organ  by  which  the  divine  blessing 
is  imparted. 

After  the  Placeat  the  priest  kisses  the  altar  and  then  pronounces 
aloud  the  blessing :  Benedicat  vos  omnipotens  Deus  —  Pater  et 
Filius  t  et  Spiritus  sanctus.  R.  Amen.  *'May  Almighty  God  bless 
you  —  the  Father,  the  Son  t  and  the  Holy  Ghost.  R.  Amen."  The 
act  which  accompanies  and  completes  the  text  is  as  simple  as  it  is 
impressive:  in  pronouncing  the  first  words  {Benedicat  vos  omni- 
potens Deus),  the  priest  raises  his  eyes  and  hands  on  high  toward 
Heaven,  whence  all  good  gifts  come  to  lis;  then  he  turns  to  the 
faithful  who  are  present  and  makes,  at  the  mention  of  the  triune 
Grod  (Pater  et  Films  t  et  Sjjiritits  sanctus),  over  them  the  Cross, 
that  sign  and  source  of  every  grace  and  blessing. 

To  comprehend  the  full  import  of  the  altar-kiss  here  prescribed, 
it  must  be  considered  in  its  twofold  relation;  that  is  to  the  preceding 
prayer  Placeat,  as  well  as  to  the  imparting  of  the  blessing  which 
follows.  —  In  the  first  place,  the  kissing  of  the  altar  concludes  the 
prayer  Placeat,  inasmuch  as  symbolically  it  strengthens,  confirms  and 
seals  the  petition  therein  expressed.^  The  celebrant  in  the  Placeat 
begs,  namely,  for  a  gracious  acceptance  of  the  Sacrifice  which  is 
accomplished  and  for  an  abundant  bestowal  of  the  sacrificial  fruits, 
that  the  union  with  Christ  and  His  saints,  renewed  by  the  Sacrifice 
and  Sacrificial  Banquet,  may  be  confirmed  and  completed.  This 
petition  is  now  perfected  and  crowned  by  the  kissing  of  the  altar 
which  follows  and  concludes  the  prayer.  For  it  is  not  intended 
merely  to  manifest  homage  and  reverence  toward  the  Church  trium- 
phant; but  rather,  according  to  its  profound  signification,  it  is  a 
figure,  expression  and  pledge  of  the  holy  communion  of  love,  in 
which  we  live  with  Christ  and  His  saints,  and  which  at  the  altar, 
by  the  Sacrificial  Celebration,  has  once  again  been  ratified  and 
strengthened.  —  lyike  the  Placeat  with  w^hich  the  altar-kiss  forms  a 
whole,  the  latter  has,  then,  a  relation  to  the  blessing,  which  it 
prepares  and  introduces.  The  kissing  of  the  altar,  therefore,  renews 
the  mystical  union  with  Christ.  But  precisely  from  this  living  and 
mysterious  union  with  Christ,  whose  representative  he  is,  the  priest 
draws  the  power  and  efficacy  to  pour  out  upon  the  assembled  people, 
in  the  name  of  the  triune  God,  by  means  of  the  words  and  signs  of 
blessing,  the  plenitude  and  superabundance  of  the  graces  of  salva- 
tion, *'as  showers  falling  gently  upon  the  earth"  (sicut  stillicidia 
stillantia  super  terram  —  Ps.  71,  6).     Moreover,  as  the  altar-kiss, 


three  signs  of  the  Cross  even  in  Missa  solemfii.  Only  since  that  time  may  the 
bishop  make,  even  in  low  Masses,  a  threefold  sign  of  blessing,  when  he  introduces 
the  usual  formula  with  some  versicles  (Sit  nomen  Dom.  .  .  .  with  the  so-called 
German  Cross  on  the  breast  and  Adjutorium  nostrum  .  .  .  with  the  so-called  Latin 
Cross)  ;  for  benedictio  solemnis  the  mitre  is  placed  on  the  head  and  the  crosier  in 
the  left  hand  of  the  bishop. 

^    Per  altaris  osculum,  quod  in  fine  Missae  fit,  intellegitur  sacerdos  omnia  prae- 
cedentia  approbare  et  eis  toto  mentis  affectu  assentire  (Durand.  1.  4,  c.  39,  n.  7). 


72,   The  Conclusion,  765 

independently  of  the  Benediction,  in  connection  with  the  Placeat 
has  and  still  retains  its  essential  meaning  with  respect  to  the  con- 
clusion of  the  Sacrificial  Celebration,  the  reason  is  evident  why  it  is 
prescribed  even  when  the  concluding  blessing  is  omitted,  that  is,  in 
Requiem  Masses.  In  these  Masses  those  who  are  present,  namely, 
the  living,  are  not  blessed,  in  order  to  indicate  that  all  the  sacrificial 
fruits  are  imparted  to  and  reserved  for  the  benefit  of  the  departed. 

From  the  rite  prescribed  for  the  blessing,  we  see  that  the  priest 
blesses  in  the  name  and  by  the  commission  of  the  Church,  that  is, 
he  imjDlores  in  prayer  of  x\lmighty  God  the  fulness  of  heavenly  and 
earthly  blessings  upon  the  faithful ;  while,  by  making  the  sign  of 
the  Cross  ^  over  those  who  are  present,  he  indicates  the  source  of  all 
blessings  and  symbolically  rej^resents  the  fulfilment  of  the  benedic- 
tion pronounced.  From  the  triune  God  proceeds  all  the  blessing  of 
the  creation  and  redemption,  by  His  almighty  power  {onmipotens 
Detts)  He  can  realize  and  impart  every  blessing.  The  priest  im- 
plores the  blessing  of  the  triune  God  who  has  created,  redeemed  and 
sanctified  us:  the  blessing  of  the  Father,  who  gave  His  only-begotten 
Son  for  the  world,  and  to  whom  the  Son  has  even  now  presented  the 
infinitely  precious  Sacrifice  as  an  agreeable  odor ;  the  blessing  of  the 
Son  who,  for  love  of  man  and  for  the  redemption  of  mankind, 
endured  the  poverty  of  the  crib  and  the  ignominy  of  the  Cross,  and 
who,  day  after  day,  renews  not  only  the  humiliation  of  His  sacrificial 
life  and  death  on  the  altar,  but  in  a  certain  measure  transcends  it; 
the  blessing  of  the  Holy  Ghost  who,  in  the  womb  of  the  Virgin 
Mary,  prepared  the  sacrificial  Body  of  the  Saviour,  and  whose 
heavenly  ardor  consumes  upon  the  altar  the  earthly  elements  and 
changes  them  into  the  Body  and  Blood  of  Christ  —  these  adorable 
sources  of  every  grace  and  blessing.  The  formula  of  blessing 
prescribed  by  God,  through  Moses,  to  the  priests  of  the  Old  Testa- 
ment contains  also  an  allusion  to  the  mystery  of  the  Blessed  Trinity, 
since  in  it  the  mystical  and  adorable  name  of  Jehovah  was  pro- 
nounced three  times.  It  is  as  follows :  ^'The  Lord  (Jehovah)  hless 
thee  and  keep  thee! — The  Lord  (Jehovah)  show  his  face  to  thee 
and  have  mercy  on  thee  ! — The  Lord  (Jehovali)  turn  his  counte- 
nance to  thee  and  give  thee  peace!"     (Numb.  6,  24-26.) 

To  bless   as  well  as  to  offer  Sacrifice  is  the  vocation   of  the 
priest.""^     After  he  has  offered  on  the  altar  the  Lamb  of  God  to  the 

^  Crux  est  signum  Christi,  quod  nobis  est  fons  omnis  benedictionis  et  gratiae. 
Quocirca  a  Christo  et  Apostolis  manavit  traditio,  ut,  dum  cui  benedicimus,  mani- 
bus  in  formam  crucis  deductis  id  faciamus  (Cornel,  a  Lap,  In  Luc.  24,  50). 

2  Benediximus  nos  episcopi  et  praelati  vobis,  o  subditi,  de  domo  Dotnini,  i.  e. 
de  Ecclesia  Christi  praedicando  vobis  verbum  salutis,  ministrando  vobis  sacra- 
menta  N.  L.,  orando  quoque  pro  vobis  et  gratiam  nobis  diviuitus  datam,  sicut  cari- 
tas  exigit,  communicaudo.  Benedictio  proprie  dicitur  collatio  gratiae  Dei ;  gratiam 
autem  non  confert  nisi  Deus.  Quomodo  ergo  unus  nostrum  alteri  benedicere  seu 
gratiam  communicare  potest  nisi  instrumeutaliter,  non  principaliter  ?  Ideo  sub- 
ditur :  Deics  Doininus  et  illuxit  nobis,  i.  e.  Deus,  qui  est  Dominus  noster,  ipse  et 


766  //.  Liturgical  and  Ascetical  Part. 

Most  High,  he  raises  his  hands  in  order  to  bless  the  people.  He,, 
indeed,  implores  of  God  the  dispensation  of  the  blessing;  but  his 
prayer  of  sacerdotal  blessing  is  more  than  a  devout  wish  of  happiness 
—  it  is  at  all  times  efficacious  and  has  the  guarantee  of  being 
answered.  The  priest  pronounces  the  words  and  God  bestows  the 
blessing,  for  God  blesses  by  his  mouth  and  by  his  liand.^ 

The  reason  of  the  higher  power  and  efficacy  of  the  concluding 
blessing  consists  in  this,  that  it  is  an  ecclesiastical-liturgical  blessing, 
which  as  such  can  never  be  fruitless  and  inefficacious,  provided  that 
the  recipient  present  no  obstacle.  The  liturgical  blessing  is  espec- 
ially a  powerful  petition  of  the  Church,  that  is,  a  petition  which  is 
always  answered  and  granted  by  God,  since,  on  the  one  side,  it  is 
supported  by  the  authority  and  holiness  of  the  Church,  and,  on  the 
other  hand,  it  is  based  on  the  infinite  merits  of  Jesus,  on  His  Precious 
Blood  and  loving  promises.  Already  in  the  Old  Law,  the  Lord 
spoke  in  this  manner  to  INIoses  (Numb.  6,  23-27):  "Say  to  Aaron 
and  his  sons  (the  high-priests  and  the  priests):  Thus  shall  you  bless 
the  children  of  Israel  .  .  .  They  shall  invoke  My  name  upon  the 
children  of  Israel,  and  I  will  bless  them  (et  ego  henedicam  eis).''^ 
Should  not  this  divine  promise  have  far  greater,  yea,  the  greatest 
value  in  the  Church  of  Christ,  which  is  an  institution  and  a  king- 
dom of  blessings,  that  is,  of  salvation  and  redemption  for  the  whole 
human  race,  in  fact,  for  all  creation?  But  as  the  full  efficacy  of  the 
Sacramentals,  to  which  this  blessing  appertains,  depends  also  in 
part  on  the  worthiness  of  the  dispenser  and  of  the  receiver,  during 
this  holy  act  of  blessing,  therefore,  both  priest  and  people  should  be 
animated  and  filled  with  faith,  confidence,  humility,  devotion. 

This  concluding  blessing  will  appear  in  a  new  light,  if  we  con- 
ceive it,  according  to  the  precedent  of  the  liturgists  of  the  Middle 
Age,  as  a  figure  of  that  blessing  which  the  Saviour  bestowed,  at  His 
departure  out  of  this  world,  upon  His  disciples  on  the  Mount  of 
Olives,^  and  which  He  will  again  impart  to  those  who  are  His  own, 
when  He  returns  to  judge  the  world. ^     Such  a  conception  is  not 


illuxit  nobis,  illuminando  corda  nostra  Spiritu  sancto  et  gratiam  splendidam 
nostris  mentibus  iufundendo,  dando  quoque  vobis  auctoritatem  ligandi  atque  sol- 
vendi,  ministrandi  sacramenta,  praedicandi  evangelica  verba,  consecrandi  et  bene- 
dicendi  —  ex  quibus  idonei  sumus  ad  benedicendum  vobis  (Dion.  Carthus.  In 
Ps.  117,  25). 

1  vSacerdotes  benedicunt  exorandOy  Deus  largiendo  (Florus  Diac.  n.  43).  — Fit 
mirabilis  operationis  divinae  effectus,  ut/>^r  sacerdotuvi  ova  Deus  ipse  benedicat . .  . 
deprecatur  quidem  pro  salute  hominum  pia  sacerdotis  intentio,  et  praestat  earn 
divinae  pietatis  devotio,  sicque  fit,  ut  caritas  quae  exhibet  in  sacerdote  deprecatio- 
nem,  ipsa  praestet  a  Domino  integram  sanitatem  (Raban.  Maur.  1.  2,  c.  55). 

2  Haec  ultima  benedictio  significat  illam  benedictionem,  quam  Christus  ascen- 
surus  in  coelum  discipulis  dedit ;  unde  ea  facta  sacerdos  se  ad  orientem  vertit  quasi 
se  Christo  ascendenti  commendans  (Durand.  Rational.  1.  4,  c.  59,  n.  4). 

3  Post  hoc  sacerdos  dicit:  "Ite,  missa  est"  et  populum  bcncdicit.  Quod  signat 
quod  veniet  Doniinus  in  judicio  et  se  nobis  ostendet  ct  fidelibus  suis  dabit  bene- 


72.   The  Conclusion,  767 

merely  elevated  aud  profound,  it  is,  moreover,  intrinsically  solidly 
established  ;  for  it  cannot  be  denied  that  among  the  three  character- 
istics therein  considered,  striking  comparisons  and  points  of  resem- 
blance occur.  —  The  liturgical  Sacrificial  Celebration  is  frequently 
considered  as  the  representation  of  the  entire  sacrificial  life  of  Christ, 
from  the  Incarnation  to  the  Ascension  ^  —  or,  yet  more  comprehen- 
sively, as  a  representation  of  the  history  of  salvation  from  the 
beginning  to  the  end  'of  the  world.  In  this  aspect  the  blessing  at 
the  end  of  the  celebration  of  the  Mass,  by  which  Christ's  work  of 
redemption  is  mystically  portrayed,  reminds  us  naturally  of  the  last 
blessing  given  by  the  Saviour  after  the  work  of  redemption  was 
objectively  accomplished;  in  like  manner,  does  the  concluding  bles- 
sing at  Mass  contain  an  indication  of  the  last  and  greatest  of  all 
blessings,  which  the  Lord  will  impart  at  the  endx^f  time,  when  the 
redemption  of  the  world  will  subjectively  be  concluded  and  com- 
pleted. 

From  the  top  of  Mount  Olivet  the  Saviour,  in  the  presence  of 
His  Mother  and  His  disciples,  ascended  to  heaven;  and  as  He 
ascended  He  blessed  them  with  uplifted  hands  (elevatis  manibiis 
siiis  henedixit  eis  —  Luc.  24,  50),  making  over  them,  as  we  may 
presume,  the  sign  of  the  Cross.  What  devout  thoughts  and  senti- 
ments will  be  awakened  in  us,  if  we  consider  the  blessing  at  the  end 
of  Mass  as  a  repetition  of  this  solemn  blessing  by  the  hand  and  from 
the  mouth  of  the  Divine  Saviour !  And  how  greatly  must  the 
devotion  and  joy  of  our  heart  be  increased,  if  we  behold  in  this 
blessing  at  the  conclusion  of  the  Sacrificial  Celebration  a  figure  of 
that  perfect  blessing  which,  at  the  consummation  of  the  time  of  grace, 
will  be  imparted  to  all  the  elect  at  the  Last  Judgment!  The  entire 
and  full  blessing  which  Christ  acquired  by  His  Blood  is  reserved  for 
lis  in  eternity;  where  God  shall  wipe  away  all  tears  from  our  eyes, 
where  death  shall  be  no  more,  nor  mourning,  nor  crying,  nor  sorrow 
shall  be  any  more,  for  the  former  things  are  passed  away  (Apoc.  21,  4). 
"Come,  ye  blessed  (benedicti)  of  my  Father,  possess  you  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world"  (Matth.  25, 
34),  will  the  Saviour  cry  out  to  His  own,  leading  them  to  eternal 
glory,  where  they  shall  be  blessed  with  imperishable  goods  and 
unspeakable  joys.  To  this  the  Christians  are  called,  that  they  may 
inherit  a  blessing  (i  Peter  3,  9)  — a  spiritual,  heavenly,  an  eternal 
blessing. 

Since  already  here  on  earth  God  has  prevented  us  with  the 


dictionem  suam  ettunc  laeti  vadent  ad  mansiones  suas,  de  quibus  dicitur  in  Joanne 
(14,  2):  "In  domo  Patris  niei  mansiones  multae  sunt."  Ad  quas  mansiones  nos 
perducat  ipse  Pontifex  et  Sacerdos,  qui  cum  Patre  et  Spiritu  Sancto  vivit  et  regnat. 
Amen  (S.  Bonav.  Exposit.  Missae  c.  4). 

1  Missae  officium  tam  provida  reperitur  ordinatione  dispositum,  ut  quae  per 
Christum  et  in  Christum,  e.v  qito  de  coelo  descendit  usquedum  in  coelum  ascenditj 
gesta  sunt,  magna  ex  parte  contineat  et  ea  tam  verbis  quam  signis  admirabili  qua- 
dam  specie  repraesentet  (Durand.  1.  4,  c.  1,  n.  11;. 


768  //.  Liturgical  and  Ascetical  Part. 

blessings  of  His  sweetness  (Ps.  20,  4),  and  in  eternity  will  bless  and 
make  us  happy  with  the  infinite  plenitude  of  His  blessing,  we 
should,  also,  as  the  favored  children  of  the  Heavenly  Father,  shed 
blessings  around  us.  Compassionate  and  active  love  of  our  neighbor, 
mercy  and  benevolence,  goodness  and  friendliness  should  be  reflected 
in  our  whole  life,  so  that  whatever  we  do  may  be  upright  and  noble, 
and  that  consolation  and  happiness,  peace  and  joy  may  enter  into  the 
hearts  whithersoever  our  steps  may  be  directed.  "Healing  and 
doing  good,"  like  the  Divine  Saviour,  we  should  spend  our  life  on 
earth.  As  the  Apostles,  after  receiving  the  blessing  on  the  Mount 
of  Olives,  "went  back  into  Jerusalem  with  great  joy,  praising  and 
blessing  God,"  (Luke  24,  52-53),  so  should  we,  filled  with  holy 
joy,  return  to  our  daily  avocations,  and  our  life,  sufferings,  labors, 
prayers,  and  rest  should  thenceforth  be  an  uninterrupted  praise  of 
God  and  a  perpetual  thanksgiving  for  the  ineffable  riches  of  the 
Sacrificial  and  Communion  blessing,  which  has  been  bestowed  so 
undeservedly  upon  us.^ 

4.  The  final  conclusion  of  the  Eucharistic  Sacrificial  Celebra- 
tion is  always  made  by  the  reading  of  a  portion  of  the  Gospel.  In 
Votive  and  Requiem  Masses  the  last  Gospel  is  invariably  —  usually^ 
at  other  times  also  —  the  beginning  (i,  1-14)  of  the  Gospel  accord- 
ing to  St.  John.  The  reading  of  St.  John's  Gospel  at  this  place 
was  universally  prescribed  by  a  decree  of  Pius  V.  Previously  it  was 
merely  a  custom  introduced  from  the  thirteenth  century,  in  use  in 
some  places,  to  recite  in  a  low  voice  or  aloud  this  section  of  the 
Gospel,  which  was  ever  held  in  high  repute,  either  at  the  altar  or 
when  retiring  from  the  altar  or  while  taking  off  the  sacred  vestments. 

"As  Moses  received  the  Law  from  God  amid  thunder  and  light- 
ning, so  in  like  manner,  as  tradition  informs  us,  St.  John  wrote  the 
beginning  of  his  Gospel  in  the  midst  of  thunder  and  lightning. 
Rigthly,  therefore,  was  he  called  by  Jesus  the  Son  of  Thunder,  since 
from  the  dark  cloud  of  mysteries  in  fruitful  showers  he  pours  out  the 


1  St.  Chrysostom  endeavors  to  draw  the  faithful  from  sinful  conversation,  by- 
reminding  them  of  the  grace  and  dignity  which  they  obtained  by  participating  in 
the  Holy  Mysteries.  "Therefore,  do  nothing,  say  nothing  that  is  earthly.  God  has 
elevated  you  to  a  heavenly  rank :  why  do  you  again  debase  yourselves?  Do  you 
not  behold  here  the  sacred  vessels?  Do  they  not  always  serve  one  only  purpose? 
Would  any  one  venture  to  employ  them  for  aught  else?  But  you  are  holier  than 
these  vessels, — yea,  far  holier.  Why  do  you  defile  and  contaminate  yourselves? 
You  stand  in  heaven  and  you  slander?  You  dwell  among  angels,  and  you  slander? 
The  Lord  has  favored  you  with  the  kiss  of  peace,  and  you  slander?  So  greatly  has 
God  adorned  your  mouth, —by  angelic  praises,  by  a  more  than  angelic  food,  by 
His  kiss,  by  His  embrace,  and  do  you  slander?  Act  not  thus,  —  I  beseech  you !" 
(Fourteenth  Homily  on  the  Kpistle  to  the  Ephesians.) 

2  Except  the  third  Mass  of  the  feast  of  Christmas  (Ult.  Evang.  fest.  Epiph.), 
and  the  low  Masses  on  Palm  Sunday  (Ult.  Evang.  e  bened.  palm.),  and  the  feast- 
day  Masses,  which  are  celebrated  on  vSundays,  on  the  ferial  days  and  vigils  that 
have  a  special  Gospel  (Ult.  Evang,  de  Dom  ,  Per.  major,  et  Vigil.). 


72.    The  Conclusion.  769 

floods  of  wisdom  which  he  had  drunk  from  the  Heart  of  the  Master. 
As  the  eagle,  like  an  arrow,  flies  with  open  eyes  toward  the  sun, 
thus  does  St.  John  soar  directly  upward  to  the  light  of  the  loftiest 
mysteries  of  God,  His  Trinity  and  His  Incarnation;  consequently, 
among  the  Evangelists  he  is  designated  by  the  Eagle"  (Ivaurent). 
The  profound,  magnificent  contents  of  St.  John's  Gospel  are  in  most 
beautiful  harmony  with  the  mysteries  of  faith  celebrated  on  the 
altar.  All  the  rays  of  revelation  scattered  in  the  Holy  Books  regard- 
ing Jesus  Christ,  are  here  found  gathered  into  a  focus.  The  virginal 
Evangelist  announces,  in  his  majestic  eagle  flight,  the  eternal 
divinity  of  the  Son ;  he  calls  Him  the  Creator  of  the  universe,  he 
exalts  Him  as  the  uncreated  Light  and  L<ife,  as  well  as  the  Source  of 
all  supernatural  light  and  life,  that  is,  as  the  Author  of  the  order  of 
grace.  He  then  declares  His  Incarnation^  and  magnifies  the 
Incarnate  as  the  Only-begotten  of  the  Father,  in  whom  the  glory  of 
the  divinity,  the  fulness  of  truth  and  grace  appeared  visibly  to  man. 
This  Gospel,  therefore,  depicts  the  divinity  and  the  divine  efficacy 
of  Jesus  Christ ;  it  shows  in  what  manner  all  the  blessings  of 
creation  and  redemption  proceed  from  Him.  —  It  may  also  be 
appropriately  applied  to  the  Eucharistic  Saviour;  for  the  Sacrifice 
and  the  Sacrament  of  the  altar  is  truly  a  memorial  of  all  the 
mysteries  of  the  Incarnate  Word.  On  the  altar,  to  the  eye  of  faith, 
the  glory  of  His  divinity  is  revealed  under  foreign  and  veiled 
appearances;  thence  He  pours  out  light  and  life,  truth  and  grace 
into  all  susceptible  hearts.  But,  moreover,  on  the  altar  the  world 
and  darkness  do  not  recognize  Him;  there,  too,  many  do  not  receive 
Him,  — hence  they  do  not  become  children  of  God,  but  remain  in 
the  shadow  and  night  of  death. 

The  Sacrificial  Celebration  was  introduced  by  the  longing  cry 
of  the  Old  Testament:  "Send  forth,  O  Lord,  Thy  light  and  Thy 
truth!"  It  could  not  be  concluded  in  a  more  worthy  and  more 
sublime  manner,  than  with  the  powerful  and  dignified  words  of  the 
New  Testament:  "The  Word  was  made  flesh,  and  dwelt  among  us; 
and  we  saw  His  glory,  the  glory  as  of  the  Only-Begotten  of  the 
Father,  —  full  of  grace  and  truth. ^^  And  the  faithful,  highly 
favored  and  strengthened  anew  by  the  Celebration  of  tlie  Holy 
Sacrifice,  from  hearts  joyfully  touched,  answer  by  the  mouth  of  the 
acolyte:  Deo  gratias!  —  "Thanks  be  to  God!"  Thus  the  Holy 
Sacrifice  and  the  Communion  Celebration  conclude  with  a  simple, 
strong  expression  of  gratitude.  And,  in  fact,  this  assuredly  is  the 
place  in  which  joyfully  to  exclaim:  Gratias  Deo  super  inenarrahlli 
dono  ejus!  —  "Thanks  be  to  God  for  His  unspeakable  gift!" 
(2  Cor.  9,  15.)  For  unutterably  great  and  rich,  precious  and 
glorious  is  the  gift  of  God  which  we  have  received  from  the  altar; 


1  To  adore  the  Incarnate  Son  of  God  and  honor  the  mystery  of  His  Incarnation 
as  the  foundation  of  our  forgiveness  by  and  union  with  God,  that  is,  our  adoption, 
a  genuflection  is  made  at  the  words :  Et  verbuni  caro  factum  est. 
48 


770  //.    Liturgical  and  Ascetical  Part. 

inexhaustible  and  indescribable  are  the  blessings  that  flow  to  us  from 
the  Sacrifice  and  Communion.^ 

The  Deo  gratias  is  an  admonition  to  the  priest  to  continue  for 
some  time  (a  quarter  of  an  hour  at  least)  in  silent  and  devout 
thanksgiving. 2     "Thou    oughtest    not    only   to    prepare   thyself   by 

1  Frequently  (at  least  in  five  Mass  formulas)  the  Church  recites  the  following 
Post-Communion  :  Repleti,  Domine,  muneribus  sacris ;  da  quaesumus,  ut  i7t  gra- 
tiarutn  semper  actione  maneamus. 

2  The  thanksgiving  inserted  in  the  Missal  by  the  Church  (the  Canticum  trium 
puerorum,  the  Psalm  150,  the  Our  Father  v^^ith  several  versicles  and  the  three 
prayers)  in  the  main  dates  from  the  Middle  Age  ;  for  already  in  the  eleventh  cen- 
tury Micrologus  writes  (c.  22):  Sacerdos  sacris  vestibus  se  exuens  cantat  ^'Hym- 
nutn  trium  puerorum''''  ....  psalmum  quoque  '■'■Laudate  Doininuni  in  Sanctis  ejus''' 
in  gratiarum  actionem  subjungens,  cum  ^^Paternoster"  et  versibus  ad  hoc  conipeten- 
tibus,  concludit  eam  cum  oratione  ilia:  ^'Deus  qui  tribus  pueris."  Soon  after 
(c.  23)  he  mentions  the  prayer  Actiones  nostras.  The  Ordo  XIV  of  the  fourteenth 
century  has  all  the, constituent  parts  of  our  gratiarum  actio  with  the  exception  of 
the  third  prayer,  Da  nobis^  which  we  do  not  come  across  at  this  point  until  the 
fifteenth  century.  —  The  history  and  the  figurative  representation  of  the  three 
youths  in  the  fiery  furnace,  was  for  the  Christians  in  the  dark  ages  of  persecution  a 
source  of  comfort  and  encouragement.  Likewise  the  canticle  of  praise  entoned  by 
the  youths  miraculously  preserved  amid  the  flames,  was  at  all  times  highly  prized 
and  frequently  used  in  the  liturgy.  According  to  Alcuin  (De  Psalm,  usu  p.  I,  n.  12) 
it  is  omnibus  laudibus  laudabilior  et  Deo  pro  omnibus  amabilior  —  melle  et  favo 
dulcior  —  hymnus  hymnorum,  in  quo  succincte  et  affatim  melius  quam  in  omnibus 
laudatur  Deus.  In  consideration  of  the  Mass  and  Communion  celebration,  in 
which  the  Lord  has  done  such  great  things  in  him,  the  priest  is  filled  with  senti- 
ments of  joy,  of  jubilation  and  of  gratitude;  hence  he  calls  upon  the  entire 
creation,  heaven  and  earth,  all  creatures,  animate  and  inanimate,  rational  and 
irrational,  to  unite  in  his  prayer  of  praise  and  thanksgiving,  with  him  and  for  him 
to  glorify  the  triune  God,  because  of  the  blessings  wherewith  he  and  the  whole 
world  have  again  been  favored  from  the  altar. — This  same  invitation  to  join  in 
jubilant  praise  of  God  is  continued  in  Psalm  150,  in  which  all  voices,  all  the  mani- 
fold praises  of  the  other  Psalms  again  meet  in  unison  and  exalted  accord,  Omnis 
spiritus  laudet  Dominum —  "Let  every  spirit  praise  the  Lord."  —  The  main  object 
and  chief  fruit  of  the  Eucharist  is  unquestionably  quaedam  integritatis  restauratio, 
quae  continetur  tum  cupiditatum  restinctione  pro  vita  mortali,  tum  praeparatione 
ad  gloriosam  resurrectionem  et  immortalitatem  pro  vita  futura  (Franzelin).  Hence 
the  priest  implores  of  God  in  the  first  and  third  prayers,  that  He  would  by  the 
powerful  breath  of  His  grace  suppress  and  extinguish  in  us  the  fire  of  concupiscence 
and  of  the  passions,  as  He  once  changed  the  burning  heat  for  the  three  youths  in 
the  furnace  and  the  blessed  Lawrence  on  the  gridiron  into  a  refreshing  coolness. 
In  the  second  prayer,  he  begs  for  the  sanctification  of  his  entire  conduct,  for  self- 
sacrificing  abandonment  to  God  and  to  His  service,  as  also  the  help  of  grace  always 
to  pray,  to  suffer  and  to  labor  for  the  salvation  of  souls.  The  first  prayer  is 
generally  annexed  in  the  liturgy  (for  example,  on  the  Ember  vSaturdays)  to  the 
hymn  of  the  three  youths.  The  prayer  of  St.  Lawrence  was  added,  quia  hujus 
sacrificii  fuit  insignis  mini.ster  et  specialis  advocatus  offerentium  sacrificium  ad  im- 
petrandam  puritatem  et  ne  exurantur  flanmia  vitiorum,  eo  vel  niaxime,  quia  ejus 
Oratio  concordat  cum  prima  Oratione,  qua  idem  effectus  ex  sacrificio  postulatur,  et 
specialiter  congruit  hymno  recitato  trium  puerorum,  quibus  mitigavit  Deus  flam- 


12.   The  Conclusion.  771 

devotion  before  Communion,  but  carefully  also  to  keep  thyself 
therein  after  receiving  the  Sacrament;  neither  is  carefully  guarding 
thyself  afterward  less  required  than  devoutly  preparing  thyself 
before;  for  vigilance  afterward  is  the  best  preparation  for  again 
obtaining  greater  graces.  For  what  renders  a  man  very  much 
indisposed  to  receive  them,  is  if  he  at  once  devotes  himself  wath  all 
his  soul  to  exterior  things  which  claim  his  heart.  Beware  of  much 
talk,  remain  in  secret,  and  enjoy  thy  God;  for  thou  hast  Him,  whom 
all  the  w^orld  cannot  take  from  thee.  Thou  oughtest  to  give  thy 
whole  self  unreservedly  to  the  Saviour,  so  that  thou  mayst  hence- 
forth live,  without  any  solicitude,  not  in  thyself,  but  in  Him. 

"Who  will  help  me  to  the  great  happiness,  O  Lord,  of  finding 
Thee  alone,  that  I  may  open  my  whole  heart  to  Thee,  and  enjoy 
Thee  as  my  soul  desireth?  Behold,  O  Lord,  this  I  pray  for,  this  I 
desire,  that  I  may  be  wholly  united  to  Thee,  and  may  withdraw  my 
heart  from  all  created  things;  and,  by  the  Holy  Communion  and 
often  celebrating  the  Sacrifice  of  the  Mass,  may  more  and  more  learn 
to  relish  heavenly  and  eternal  things.  Ah!  Lord  God,  w^hen  shall  I 
be  wholly  united  to  Thee,  and  absorbed  in  Thee,  and  altogether 
forgetful  of  myself?  Thou  in  me,  and  I  in  Thee;  and  so  grant  that 
we  both  thus  continue  as  one.  Verily,  Thou  art  my  peace-maker, 
in  whom  is  sovereign  peace  and  rest;  out  of  whom  is  labor  and 


mas  ignium  (Quarti  p.  2,  tit.  12).  — Yet  the  fervent  priest  is  not  satisfied  with  this 
short  thanksgiving  after  the  sacrum  convivium  of  the  Eucharist,  as  he  knows  the 
gift  of  God  (John  4,  19)  and  esteems  it,  and  since  he  knows  what  has  been 
presented  to  him  by  God  (1  Cor.  2,  12).  In  silent  meditation  he  is  immersed  in  the 
unfathomable  and,  therefore,  impenetrable  mysteries  he  has  just  accomplished  :  his 
soul  is  thereby  incited  to  interior  and  vocal  acts  of  gratitude,  of  adoration,  of 
astonishment,  of  praise,  of  self-annihilation,  of  petition,  of  atonement  and  of  inter- 
cession. In  the  German  mystics  there  are  few  prayers  after  Holy  Communion. 
The  reason  may  be  because  the  German  mystics  understood  full  well  and  demanded 
of  others,  that  after  receiving  the  Blessed  Sacrament  the  affections  should  be 
drawn  from  our  inmost  loving  heart  rather  than  from  books.  —  In  consideration  of 
this  excelleutissima  dilectio,  summa  dignatio,  pietas  maxima,  misericordia  iufinita, 
which  the  Saviour  confers  on  the  priest  in  the  Sacrament  of  the  Altar,  a  longer, 
more  fervent  thanksgiving  after  Holy  Mass  is  for  him  an  act  of  necessary  homage 
and  grateful  love ;  at  the  same  time  it  is,  if  well  performed,  a  source  of  blessing 
and  grace  for  the  life  and  labors  of  the  priest,  that  is,  a  specially  powerful  means 
of  his  own  sanctification  as  well  as  of  the  salvation  of  the  souls  entrusted  to  his 
care.  On  the  contrary,  to  leave  the  altar  and  to  speak  immediately  after  of  worldly 
affairs  without  urgent  necessity,  and  to  occupy  the  mind  with  temporal  cares, 
frivolity  and  distraction,  infidelity  and  ingratitude  directly  after  the  holiest  and 
most  tremendous  action,  leads  easily  to  that  dangerous  state  of  tepidity,  which 
often  passes  into  hardness  and  impenitence  of  heart  (cfr.  Apoc.  3,  15-16).  Then 
only  will  the  Most  Blessed  Sacrament  be  for  the  priest  contra  omnia  mundi  peri- 
cula  firmamentum,  if  he,  as  a  man  of  mortification  and  pra5'er,  overcomes  the 
opposition  of  corrupt  nature,  in  order  that  day  after  day  he  may  bestow  sufficient 
time  and  due  care  on  the  preparation  for  as  also  on  the  thanksgiving  after  Holy 
Mass.  (Cfr.  Collect.  Lacens.  V,  165.  675.  902.  —  Quarti  p.  2,  tit.  11,  dub.  1—5.— 
St.  Teresa,  The  Way  of  Perfection  c.  35). 


772  //.    Liturgical  and  Ascetical  Part. 

sorrow  and  endless  misery.  What  creature  under  heaven  is  so 
beloved  as  a  devout  soul,  into  whom  God  conieth,  that  He  may  feed 
her  with  His  glorious  flesh?  O  infinite  love,  singularly  bestowed 
upon  man!  But  what  return  shall  I  make  to  the  Lord  for  this  grace, 
and  for  this  so  indescribable  a  love?  There  is  nothing  that  I  can 
give  Him  that  will  please  Him  better,  than  my  heart,  and  this  will 
I  wholly  consecrate  to  Him  and  imite  it  most  intimately  with  His 
Heart.  Then  all  that  is  within  me  shall  rejoice  exceedingly,  when 
my  soul  shall  be  perfectly  united  to  my  God;  then  will  He  say  to 
me:  If  thou  wilt  fain  be  with  Me,  I  will  fain  be  with  thee;  and  I 
will  answer  Him:  Vouchsafe,  O  Lord,  to  remain  with  me,  and  T  will 
willingly  be  with  Thee.  This  is  my  only  desire,  that  my  heart  may 
be  united  to  Thee''  (Imit.  Chr.  IV,'  12,  4.  c.  14). 

To  the  Divine  Lamb,  who  was  sacrificed  for  us  and  who,  with 
His  Blood,  hath  purchased  us  from  all  tribes  and  languages  and 
peoples  and  nations,  be  praise  and  honor  and  benediction  and 
thanksgiving  and  power  and  glory  for  all  eternity,  Amen!  Alle- 
luja!^ 


Cf.  Apoc.  5,  6.  9;  19,  14. 


Alphabetical  Index. 


Abel  659. 

Abraham,  Sacrifice  of,  114,  659. 

Absolution  (deprecative)  364. 

Accessus  (liturgical  preparatory  prayers 
for  Mass)  344. 

Acolyte  348. 

Actio  i^=  Sacrifice,  Canon)  605. 

Adjutorinm  nostrum  in  nomine  Do- 
mini 356. 

Adoration:  idea  22;  of  Christ's  human- 
ity 23 ;  object  of  sacrifice  28 ;  of  God 
399 ;  of  the  Most  Blessed  Sacrament 
after  the  Consecration  643. 

Adoration,  the  Sacrifice  of  (holy  Mass) 
148. 

Advent:  liturgical  color  310;  Introit 
384;  Gloria  394;  Collects  432;  Alle- 
luja  455. 

Agatha,  St.  (in  the  Canon)  681. 

Agnes,  St.  (in  the  Canon)  683. 

Agnas  Dei  (prayer):  origin,  repetition, 
rite,  meaning  714. 

Alb,  name,  antiquity,  material,  adorn- 
ment, svmbolism  278. 

Alexander  1.,  St.  (in  the  Canon)  680. 

Allegorical  meaning  of  the  sacerdotal 
vestments  271. 

Allelnja:  origin,  meaning,  use  457; 
omitted  in  Septuagesimatideand  Lent 
455  ;  the  minor  447  ;  the  major  457. 

Alms  a  sacrifice  33. 

Altar:  name,  nature,  dignity,  necessity 
236;  historical  notices  237;  portable 
and  fixed  238;  consecration  and  dese- 
cration 240 ;  symbolism  244 ;  covering 
and  decoration  248;  the  priest's  favor- 
ite place  247;  in  heaven  664. 

Altar-bell  266. 

Altar-cards  252. 

Altar-cloths:  antiquity,  number,  quali- 
ty, blessing,  object,  S3'mbolism  248. 

Altar-cross:  antiquity,  necessity,  quali- 
tv,  position,  object  251;  to  be  incensed 
376. 

Altar,  kissing  of  the,  370,  411,  589,  667, 
764. 

Altar-steps  240. 

Ambo  438. 


Amen:  origin  and  meaning  425;  after 
the  sign  of  the  cross  at  the  beginning 
of  Mass  351 ;  after  the  Secreta  551 ;  in 
the  Canon  688 ;  after  the  Pater  noster 
688 ;  when  giving  holy  Communion 
737. 

Amice :  name,  origin,  object,  symbolism 
273. 

Ampulla  265. 

Auastasia,  St.  (in  the  Canonj  685. 

Andrew,  St.  (Apostle)  612,  702. 

Angeli  560. 

Angelic  choirs  in  the  Preface  560. 

Angels  present  at  the  holy  Sacrifice  662. 

Angelus  in  the  Canon  664^ 

Antependium  :  name  and  nature  250. 

Antiphon :  etvmologv,  meaning,  object 
351. 

Apostles  in  the  Canon  608. 

Apostles,  feasts  of  the  :  Creed  489  ;  Pre- 
face 576. 

Archangelus  360. 

Ascension  of  Christ  302,  573,  767. 

Assisting  at  holy  Mass  134,  147, 197,  520, 
601. 

Baptism  the  Sacrament  of  faith  670. 

Barnaby,  St.  (in  the  Canon)  679. 

Bartholomew,  St.  (Apostle)  615. 

Benedicamus  Domino  as  a  concluding 
formula  760. 

Birretta  prescribed  on  the  way  to  the 
Altar  346. 

Bishop  :  possesses  the  plenitude  of  Holy 
Order  415;  after  the  Gloria  salutes  the 
people  with  Pax  vobis  414 ;  puts  on 
the  maniple  during  the  prayers  at  the 
foot  of  the  Altar  286;  is  commemorated 
by  name  597;  gives  the  blessing  at  the 
end  with  a  threefold  sign  of  the  cross 
764. 

Blessing  of  the  sacred  vessels  234;  of  the 
sacerdotal  vestments  270;  of  candles 
315;  of  incense  374,  535;  of  the  sacri- 
ficial elements  515,  531,  591 ;  of  the 
water  521 ;  of  the  holy  oil  for  the  sick 
and  of  the  first  fruits  691  ;  of  those 
present  at  the  end  of  Mass  764. 


(773) 


774: 


Alphabetical   Index. 


Blood  (the  precious)  58,  260,  305,  524, 
639,  741. 

Books  (liturgical  for  the  celebration  of 
Mass)  335. 

Bowing  to  the  Altar-cross  252  ;  at  the 
Confiteor  362 ;  at  the  Sanctus  568 ;  at 
Supplices  te  rogamus  667. 

Bread  (eucharistic)  :  relation  to  the 
consummation  of  the  Sacrifice  504 ; 
nature  and  appropriateness  507 ;  un- 
leavened and  leavened  507 ;  form  and 
preparation  513;  its  offering  516. 

Breast,  striking  of  the  (percussio  pecto- 
ris) 362,  676,  716. 

Brethren  (fratres)  as  designating  all 
Christians  547. 

Burse :  name,  antiquity,  nature  264. 

Caecilia,  St.  (in  the  Canon)  684. 

Candlesticks  on  the  Altar  251. 

Candles,  wax  313. 

Canon:  name,  origin,  antiquity,  com- 
pass, unchangeableness  579;  recitation 
in  silence  581 ;  meaning  and  contents 
585. 

Catacombs  112. 

Ceremonies :  reason  and  meaning  840. 

Chalice:  name,  antiquity,  material,  con- 
secration, desecration,  symbolism  258. 

Chalice,  small  spoon  for  the,  266. 

Chalice-veil  264. 

Chasuble  292. 

Choir  chants  382,  445. 

Chrismale  (on  a  fixed  Altar)  248. 

Christ:  Head  of  the  human  race  39; 
His  Highpriesthood  42;  His  fulness 
of  grace  44  ;  His  mercy  46 ;  His  life  of 
sacrifice  47;  His  sacrificial  death  49; 
His  priestly  activity  in  heaven  73; 
Victim  and  Priest  in  the  Mass  115; 
symbolized  by  the  Altar  244;  in  heav- 
enly glory  404 ;  the  Lamb  of  God  50, 
717. 

Christ's  office  as  Teacher  193,  434. 

Christmas :  the  three  Masses  198  ;  color 
301 ;  Collects  431 ;  Preface  569. 

Church  rthe  Catholic):  131,  143;  con- 
tinues the  work  of  Christ's  redemption 
192;  active  charity  215;  persecutions 
218;  what  graces  are  implored  for  her 
by  the  holy  Sacrifice  593. 

Churches,  the  principal  (seven),  of 
Rome  379. 

Cincture:  name,  necessity,  meaning 
281  ;  material  and  color  269. 

Cleanliness  in  the  house  of  God  233. 

Clement  I.,  vSt.  (in  the  Canon)  616. 

Cletus,  vSt.  (in  the  Canon)  616. 

Coeli  =  the  Angels  (in  general)  562. 

Coenieterium  674. 

Collects:  name,  contents,  form,  delivery, 
antiquity,  number,  value,  examples 
407. 

Colors  (liturgical):  number  (white,  red, 
green,  violet,  black)  and  symbolism 
297. 


Communio  (Antiphon)  751. 

Communion  of  the  celebrant  120,  735; 
of  the  faithful  742 ;  in  Masses  for  the 
dead  724 ;  w^lien  to  be  administered 
205 ;  preparation  726 ;  fruits  731 ; 
thanksgiving  749. 

Concluding  formulas  of  the  Collects 
422  ;  of  the  prayers  of  the  Canon  588  ; 
of  the  three  prayers  before  holy  Com- 
munion 726. 

Confessors  (of  the  faith)  222. 

Confiteor  (in  the  prayers  at  the  foot  of 
the  Altar)  357. 

Consecration:  its  rite  and  mysteries 
632. 

Consecration:  of  an  Altar  241;  of  the 
Chalice  and  Paten  259 ;  of  both  Eu- 
charistic elements  120;  represents  the 
sacrifice  of  the  cross  126 ;  rite  632 ; 
belongs  exclusively  to  the  priest  124, 
583. 

Cornelius,  St.,  Pope  (in  the  Canon)  617. 

Corporal:  name,  antiquity,  material, 
blessing,  symbolism,  handling  and 
washing  261. 

Cosmas  and  Damian,  Sts.  (in  the  Can- 
on) 620. 

Creed  in  the  Mass  484. 

Cross  on  the  Altar  251. 

Cruets  265. 

Deacon:  wears  the  stole  288;  at  the 
celebration  of  Mass  525,  710. 

Death  of  the  devout  Christian,  a  peace- 
ful slumber  672. 

Deo  gratias  after  the  Epistle  443. 

Departed,  the:  application  of  the  Mass 
for  them  185 ;  Memento  668. 

Desecration :  of  the  Altar  241 ;  of  the 
Chalice  and  Paten  259. 

Dies  irae  467. 

Diptychs  600. 

Divesting  of  the  altars  on  Holy  Thurs- 
day 250. 

Divine  service,  what  pertains  to,  — 
should  be  precious  230 ;  clean  233 ; 
blessed  or  consecrated  234 ;  sym- 
bolism 235. 

Doctors  of  the  Church  have  the  Credo 
in  their  Mass  490. 

Domine  non  sum  dignus  735. 

Dominus  YObiscum :  origin,  contents, 
use  367;  before  the  Collects  411;  be- 
fore the  Gospel  473;  before  the  Offer- 
tory 496;  before  the  Preface  554;  before 
the  Postcomnmnio  753 ;  after  the  Post- 
communio  758. 

Dove  as  a  svmbol  of  the  Holy  Ghost 
and  of  Chr'ist  533. 

Doxology:  the  lesser  355;  the  greater 
393. 

East:  direction  of  the  Altar  240;  and  of 

those  who  prav  428. 
Easter:  feast  302;  Preface  573. 
Easter  week  retains  the  Gradual  460. 


Alphabetical   Index. 


775 


Ecclesiastical  language  (Latin)  319. 

Ecclesiastical  year  in  relation  to  the 
Eucharistic  Sacrifice  195,  384,419,445. 

Elements  (eucharistic)  offered:  selection 
and  symbolism  504  ;  preparation  and 
offering  514. 

Elevation  of  the  Host  and  Chalice  644, 
693. 

Ember-days :  color  310 ;  biblical  read- 
ings 437,  442. 

Embolism  to  the  Our  Father  700. 

Epiklese  530,  664. 

Epiphany :  color  302 ;  Epistle  441 ;  Pre- 
face 571. 

Epistle:  name,  selection,  place  and 
manner  of  reading,  relation  to  the 
Gospel  436 ;  from  the  Old  Testament 
440. 

Eulogies  498. 

Evangelists :  relate  the  institution  of 
the  Holy  Eucharist  93,  633. 

Excommnnicati  vitandi:  are  excluded 
from  the  application  of  the  Sacrifice 
of  the  Mass  184 ;  from  the  liturgical 
Memento  600,  670. 

Eyes,  raising  of  the,  252,  588,  635. 

Faith :  profession  or  symbol  492 ;  pro- 
pagation 598  ;  disposition  for  hearing 
holy  Mass  601. 

Faithful,  the:  are  priests  in  the  wide 
sense  of  the  term  34,  650 ;  unite  in 
offering  the  Eucharistic  Sacrifice  147, 
525,  548,  602. 

Father  (God):  the  greater  number  of 
prayers  in  the  Mass  are  directed  to 
Him  421 ;  also  the  Preface  560  and  the 
Canon  589. 

Feast  of  Corpus  Christi :  color  302 ; 
Sequence  466. 

Feasts  in  general  198 ;  of  the  Lord  301 ; 
of  the  Mother  of  God  302  ;  of  the  An- 
gels 303 ;  of  Confessors  and  Virgins 
303 ;  of  the  Martyrs  305 ;  of  the  Cross 
and  instruments  of  the  Passion  305. 

Feasts  of  the  Angels :  color  303 ;  Creed 
489. 

Feasts  of  the  Patrons  of  the  Church 
have  the  Credo  491. 

Felicitas,  St.  (in  the  Canon)  681. 

Flectamus  genua  418. 

Flowers  as  a  decoration  of  the  Altar 
254. 

Fraction  of  the  Host:  origin,  impor- 
tance, rite,  symbolism  704;  in  the 
Mozarabic  liturgy  706. 

Fruits  of  the  Redemption  59;  of  the 
Sacrifice  of  the  Cross  59  ;  of  the  Sacri- 
fice of  the  Mass  134 ;  of  holy  Com- 
munion 729. 

Ohost,  Holy:  blesses  the  Eucharistic 
elements  offered  532  ;  is  He  meant  by 
Sanctus  Angelus  in  the  Canon?  664. 

Glass  threads  or  beads  are  forbidden 
on  the  vestments  269. 


Gloria  Patri  355. 

Glory  of  God  :  internal  and  external  399. 

Gold  —  with  regard  to  gilding  the  sacred 
vessels  258  ;  symbolism  260. 

Gold  color  (color  aureus)  forbidden  in 
liturgical  vestments  298. 

Golden  material  269,  298. 

Golden  Rose  255. 

Gospel:  name,  value  and  advantages 
469;  selection  and  meaning  476;  de- 
livery 473  ;  at  the  end  of  Mass  768. 

Gradual:  name,  origin,  nature,  mean- 
ing 443  ;  why  retained  in  Easter  week 
460. 

Gratitude  23,  153,  401,  558. 

Handling  of  the  sacred  vessels  259;  of 
the  Corporal,  Palla  and  Purificator 
after  they  have  been  used  262. 

Hands:  placing  on  the  Altar  369;  over 
the  offerings  626;  raising  426;  ex- 
tending and  closing  427  ;  joining  362  ; 
ablution  743  ;  washing  before  and  dur- 
ing Mass  540. 

Heart  of  Jesus  55,  260;  prayer  431. 

Heaven  672. 

Heavenly  blu©  color  (color  caeruleus) 
forbidden  in  the  vestments  298. 

High  Mass  (Missa  soUemuis)  :  special 
impetratorv  efiicacy  144 ;  delivery  of 
the  Epistle'  438,  and  of  the  Gospel  479. 

Highpriesthood  of  Christ  42  ;  in  heaven 
73. 

Hope :  symbolized  by  the  Amice  275, 
and  b}^  the  green  color  307. 

Hosanna  565. 

Host:  form  and  preparation  513;  offer- 
ing 513. 

Humerale  273. 

Ignatius,  St.,  of  Antioch  (in  the  Canon) 

680. 
Illatio  and  Immolatio  (=  Preface)  553. 
Images  of  the  Saints  on  the  Altar  253; 

they  are  incensed  376,  537. 
Incense  in  the  liturgy  371,  535. 
Incensing  after  the  pravers  at  the  foot 

of  the  Altar  371;  at  the  Gospel  479; 

at  the  Offertory  534 ;  at  the  Elevation 

644. 
Infra  actionem  (superscription)  605. 
In  pace  (in  ancient  Christian  epitaphs) 

674. 
Instruction :  on  the  liturgy  321,  338. 
Intercession  of  Christ  in  heaven  73;  of 

the  Mother  of  God  360 ;  of  the  Saints 

191,  369,  376. 
Introit:    name,    antiquity,    nature,    ob- 
ject, examples  377. 
Ite  missa  est  329,  759. 

Jube   Domine    (or  Domne)    benedicere 

473. 
James,  St.  (in  the  Canon):  the  Greater 

612  ;  the  Less  614. 


776 


Alphabetical   Index. 


John,  St.,  the  Apostle   (in  the  Canon) 

613. 
Jobu,  St.,  the  Baptist  in  the  Confiteor 

361;  in  the  Canon  678. 
John  and  Paul,  Sts.  (in  the  Canon)  620. 
Joseph,  St.  861. 

Kiss  of  peace :  antiquity,  rite,  mean- 
ing 722. 

Kissing  the  vestments  274;  the  Altar 
369,  411,  589,  764;  the  Gospel  book 
482;  the  Paten  702. 

Kyrie  eleison  389. 

Lace  as  an  ornament  of  the  Alb  278. 

Language  (liturgical) :  maxims  and 
practice  of  the  Church  319 ;  reasons 
for  using  the  Latin  language  323. 

Last  Supper,  celebration  of  the,  93,  632. 

Lauda  Sion  466. 

Lawrence,  St.  (in  the  Canon)  618. 

Lent:  color  310;  Tract  452;  without 
Alleluja  455;  Oratio  super  populum 
755 

Life  (Christian)  207,  281. 

Lights  at  the  holy  Sacrifice  in  general 
313;  at  the  chanting  of  the  Gospel 
479. 

Linen  (flax  and  hemp)  in  the  liturgy 
249,  261,  278. 

Linus,  St.  (in  the  Canon)  616. 

Litaniae  (  =  Procession  on  the  Rogation- 
days)  378. 

Liturgy:  nature,  object,  efficacy,  196; 
explanation  338;  dogmatical  mean- 
ing 327 ;  Eastern  and  Western  litur- 
gies 334. 

Love  symbolized  by  the  vestments  294. 

Lucy,  St.  (in  the  Canon)  682. 

Maniple  :  name,  origin,  use,  symbolism 
284. 

Mary  Magdalen,  St.,  has  the  Credo  in 
the  Mass  490. 

Mary  (Mother  of  God)  :  model  of  the 
priest  124;  in  the  Confiteor  360;  in 
the  Canon  608. 

Mary's  Feasts:  color  302;  Credo  488 ; 
Preface  576. 

Martyrdom,  a  sacrifice  in  a  wider  sense 
34  ;  a  proof  of  the  greatest  love  490. 

Martyrs:  their  spirit  of  self-sacrifice 
221;  in  the  Canon  616,  677;  their 
relics  in  the  Altar  242,  369. 

Mass-rite:  origin  332  ;  beauty  and  sym- 
bolical character  336. 

Matthew,  St.  (in  the  Canon)  615. 

Matthias,  St.  (in  the  Canon)  679. 

Mclclnsedech  and  his  figurative  sacri- 
fice 78,  84,  660. 

Memento  of  the  living  599;  of  the  dead 
6B8. 

Mensa:  designation  of  the  Altar  236; 
part  of  the  fixed  Altar  239. 

Mercy  of  (iod  364,  392,  687. 

Michael,  St.   (Archangel)    in   the  Con- 


fiteor 360 ;  in  the  Offertory  of  Requiem 
Classes  499 ;  in  the  blessing  of  incense 
at  the  Offertory  535 ;  perhaps  meant 
by  "Sanctus  Angelus"  in  the  Canon 
664. 

Mingling  of  the  wine  with  water  522; 
of  the  Body  and  Blood  of  Christ  704. 

Missa:  origin  and  meaning  329. 

Missal  335;  to  be  opened  by  the  priest 
himself  at  low  Masses  346. 

Missal-stand  253. 

Mortal  sins  :  in  how  far  the  Sacrifice  of 
the  Mass  contributes  to  cancel  them 
159. 

Mortification,  a  sacrifice  in  a  wider 
sense  32;  necessity  and  blessing  208; 
of  the  tongue  276,  538;  the  life  of 
Christ  a  victim  of  mortification  47. 

North :  symbolical  meaning  at  the  read- 
ing of  the  Gospel  476. 

Number:  uneven  429;  of  the  Collects 
429 ;  of  lights  at  holy  Mass  313. 

Obiect  (in  general)  of  the  Liturgy  196, 

340. 
Oblation  (offering)  different  from  sacri- 
fice in  a  strict  sense  27,  494,  648. 
Odor,  good,  of  the  knowledge  of  Christ 

480;  of  virtue  480. 
Offerings  at  the  holy  Sacrifice  497. 
Offertory:     Chant   496;    in    Masses    of 

Requiem  499. 
Omnipotence  of  God  in  relation  to  His 

mercy  364. 
Oratio  super  populum  755. 
Oremus  in  the  prayer  at  the  foot  of  the 

Altar  368;   before    the    Collects    416; 

before  the  Offertory  497. 

Pall  261. 

Paschal   Lamb    of   the    Old   Testament 

50,  97. 
Passion-tide  :  the  psalm  Judica  omitted 

in  the  prayers  at  the  foot  of  the  Altar 

356 ;  Preface  572. 
Paten  258. 

Pater  noster  in  the  Mass  695. 
Pax  vobis  (bishop's  salutation)  414. 
Peace  :  interior  719  ;  exterior  722  ;  of  the 

Church  594;   wished   to  one   another 

415;  petition  therefor  709;  value  400, 

719. 
Penitential  works  32.  168. 
Pentecost :    color   306 ;    Sequence   464 ; 

Preface  574. 
Perpetua,  St.  (in  the  Canon")  681. 
Persecutions  of  the  Church  218. 
Peter  and  Marcellinus,  Sts.    (in   the 

Canon)  681. 
Peter  and  Paul,  Sts.:   in  the  Confiteor 

362;  in  the  Canon  610,  611. 
Philip,  St.  (in  the  Canon)  614. 
Pope  to  be  connneniorated  by  name  in 

the  Canon  597. 
Portable  Altar  238. 


Alphabetical   Index. 


777 


Postcommunio :  name,  contents,  object, 
examples  753. 

Praise  of  God  148,  398. 

Prayer  in  general  25,  33,  171,  416; 
Christ's  prayer  on  earth  48,  74,  584. 

Prayers  at  the  foot  of  the  Altar  346. 

Prayers  at  the  Offering  495,  516,  550, 
b49. 

Predestiuation  625. 

Preface :  origin,  meaning,  value,  num- 
ber 552. 

Priest:  destiny  and  dignity  30,  43,  102, 
124,  289,  296,  649;  obligation  of  holi- 
ness 207,  280,  357 ;  visit  to  the  Blessed 
Sacrament  247,  543 ;  preparation  for 
Mass  182,  347;  thanksgiving  after 
Mass  770;  solicitude  for  divine  wor- 
ship 235;  servant  of  Christ  289,  518, 
649;  accomplishes  the  Eucharistic 
Sacrifice  118,  182,  583,  632. 

Pnrg-atory  165,  500,  669. 

Puriiication  of  the  Chalice  and  Paten 
743. 

Puriflcator  264. 

Readings  (biblical)  in  the  Mass  434. 

Recessus  (liturgical  thanksgiving- 
prayers  after  Mass)  770. 

Recitation  of  the  Canon  in  silence  581. 

Redemption :  idea  and  nature  62 ;  ob- 
jective consummation  68;  subjective 
appropriation  70. 

Redemption  (work  of  the):  a  great 
achievement  of  divine  love  65 ;  mys- 
teriously represented  in  the  liturgy 
192,  298. 

Relics  in  the  Altar  242  ;  on  the  Altar 
253. 

Religion  :  as  a  virtue  17 ;  acts  20 ;  in- 
terior and  exterior  23;  principal  char- 
acteristics 22;  excellence  and  bless- 
ings 22,  25 ;  through  Sacrifice  26,  134, 
148,  602. 

Requiem  Masses :  special  efficacy  for 
the  departed  145;  color  312  ;  Introitus 
388;  Gradual  Chant  454;  Sequence 
467;  Offertory  499;  omission  of  the 
Psalm  Judica  356,  of  the  kissing  of 
the  Gospel  book  481,  of  the  blessing  of 
the  water  521,  of  the  prayer  for  peace 
and  of  the  pax  724,  and  of  the  blessing 
at  the  end  of  Mass  765. 

Rest  of  the  souls  suffering  in  Purgatory 
still  imperfect  672. 

Sacramentals  203,  358,  375. 

Sacramentaries  335. 

Sacraments  202. 

Sacrifice:  idea  26;   fourjfold  object  30; 

institution,   necessity,  excellence  31 ; 

of  the   Old  Law  38  ;  in  a  wider  sense 

34. 
Sacrifice  of  the  Cross :  scriptural  proof 

49;  Christ  both  Offerer  and  Victim  52; 


the  sacrificial  act  53 ;  object  54 ;  fruits 
59 ;  relation  to  the  Sacrifice  of  the 
Mass  125. 

Sacrifice  of  the  Mass:  proof  of  con- 
gruency  80,  from  Scripture  84,  from 
tradition  100;  essentials  (Gift  offered, 
Offerer,  Act  of  offering)  115;  relation 
to  the  Sacrifice  of  the  Cross  125;  value 
and  efficacy  134;  intensive  and  ex- 
tensive limitation  of  its  effects  138; 
a  sacrifice  of  praise  and  adoration  148 ; 
of  thanksgiving  153;  of  propitiation 
156;  for  mortal  and  venial  sins  159; 
for  the  temporal  punishment  of  sin 
163;  to  avert  the  divine  chastisements 
166;  sacrifice  of  petition  169;  partici- 
pants in  its  fruits  175;  application  to 
the  living  and  the  dead  183;  relation 
to  the  Blessed  in  heaven  189;  to  the 
work  of  the  Redemption  72,  192;  to 
the  various  functions  of  divine  wor- 
ship 197;  to  the  Catholic  life  of  sacri- 
fice 206. 

Saints  :  their  relation  to  the  Eucharistic 
Sacrifice  189,  545;  in  the  Confiteor 
359;  in  the  Canon  606,  677. 

Sanctity  of  God  564 ;  of  Christ  44,  405 ; 
of  the  Church  143,  593. 

Sanctns  (thrice  holy)  563. 

Sanctns-candle  578. 

Secreta  550. 

Self-sacrifice:  character  of  the  Chris- 
tian life  206;  of  the  Saints  and  of 
perfect  Christians  221 ;  at  the  celebra- 
tion of  holy  Mass  527. 

Sense  :  heavenly  555;  ecclesiastical  596. 

Septuagesima-tide :  color  310 ;  omission 
of  Alleluja  455;  symbolism  461. 

Sepulchre  in  the  Altar  239. 

Sign  of  the  Cross  :  antiquity  and  kinds, 
symbolism  and  efficacy  348;  at  the 
Introit382;  at  the  Gospel  475;  at  the 
end  of  the  Gloria  406,  of  the  Creed 
486,  and  of  the  Sanctus  568;  over  the 
incense  374,  535 ;  over  the  water  521 ; 
over  the  offerings  531,  588;  in  the 
Canon  589;  after  the  Elevation  653; 
at  the  mingling  709 ;  at  the  last  bless- 
ing 765. 

Silent  recitation  of  the  Canon  583. 

Simon,  St.  (in  the  Canon)  615. 

Spirit  of  Sacrifice  208,  528. 

Stabat  Mater  466. 

Station  celebration  (former)  377. 

Standing  at  the  Gospel  478. 

Stearic  candles  forbidden  on  the  Altar 
313. 

Stephen,  St.  (in  the  Canon)  678. 

Stipes  (substructure)  of  the  Altar  239. 

Stole  287. 

Sunday:  distinguished  by  the  Creed 
488;  Collects  and  color  on  the  Sun- 
days after  Pentecost  308,  433. 

Surnames  of  the  Saints  to  be  omitted 
in  the  Collects  423. 


778 


Alphabetical  Index. 


Tallow  candles  forbidden  as  liturgical 
light  313. 

Temporal  goods:  how  far  they  may  be 
prayed  for  during  the  holv  Sacrifice 
172,  604. 

Tbaiiksgniiig  of  Christ  at  the  institu- 
tion of  the  Holy  Eucharist  635;  after 
holy  Communion  749 ;  after  holy  Mass 
770. 

Thomas,  St.  (in  the  Canon)  614. 

Titular,  or  Patron  of  the  Altar  253 ;  of 
the  church  491. 

Tonsure  as  a  symbol  of  renunciation  of 
the  world  414. 

Tract  451. 

Tray  (to  hold  the  cruets)  266. 

Trinity  (Blessed):  sacrifice  offered  to  it 
31,  52,  545,  762;  symbolized  by  the 
sign  of  the  Cross  349,  406,  693. 

Unleavened  bread  at  the  Eucharistic 

Sacrifice  507. 
Urceolus  265. 
Utterance:  audible  416;  inaudible  582. 

Venial  sins:  the  Sacrifice  of  the  Mass 
159,  the  Confiteor  357,  and  the  reading 
of  the  Gospel  482,  contribute  greatly 
to  their  remission. 

Veni  Sancte  Spiritus  464. 

Vesperal-clotli  on  the  Altar  248. 


Vessels,  sacred  :  handling  259 ;  should 
be  of  precious  material  230. 

Vestments  (sacerdotal):  origin,  neces- 
sity, form  and  material  267;  blessing 
270;  allegorical  and  moral  meaning 
272. 

Victimae  paschali  464. 

Virginity,  a  fruit  of  the  Eucharist  222, 
282. 

Virtue,  means  of:  the  celebration  and 
hearing  of  holy  Mass  as  a  virtue  210. 

Vocation  to  the  priesthood  30,  289,  649. 

Votive  Masses  have  a  special  efficacy 
145. 

Water  :  to  be  mingled  with  wine  in  the 

Chalice  509;    should  first  be   blessed 

521. 
Wax  as  a  material  for  liturgical  light 

314 
Wine  ''eucharistic) :  meaning  504  ;  to  be 

mingled  with  water  509;  its  offering 

523. 
Words  of  the  Lord  in  the  liturgy   445, 

470,  479. 
Worthiness  requisite  for  the  reception 

of  holy  Communion  729. 
Wounds  of  Christ  631 ;  in  heaven  75. 

Xystus,  St.  (in  the  Canon)  617. 

Zeal  of  the  priest  for  souls  294. 


CO 


0 


Gihr,  N.  -  The  Holy  Sacrfice  of  the  Iv^ss, 


PONTIFICAL  INSTITUTE 

OF   MEDIAEVAL.  STUDIES 

B9  QUEENS  PARK 

Toronto  a  Canada 

312  .