Let all the earth adore Thee, O God and sing to Thee: let it sing a psalm to Thy name (Ps. 65:4). Shout with joy to God all the earth, sing ye a psalm to His name: give glory to His praise (Ps. 65:1-2).
Collect
Almighty and eternal God, Who disposest all things in heaven and on earth: mercifully hear the supplications of Thy people, and give Thy peace to our times.
Epistle (Rom.12:6-16)
Brethren: We have different gifts, according to the grace that is given us: either prophecy, to be used according to the rule of faith, or ministry in ministering, or he that teacheth in doctrine, he that exhorteth in exhorting, he that giveth with simplicity, he that ruleth with carefulness, he that sheweth mercy with cheerfulness. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good: loving one another with the charity of brotherhood: with honor preventing one another: in carefulness not slothful: in spirit fervent: serving the Lord: rejoicing in hope: patient in tribulation: instant in prayer: communicating to the necessities of the saints: pursuing hospitality: bless them that persecute you: bless and curse not. Rejoice with them that rejoice, weep with them that weep: being of one mind, one towards another: not minding high things, but consenting to the humble. Be not wise in your own conceits.
Explanation
St. Paul in this epistle exhorts every Christian to make good use of the gifts of God; if one receives an office, he must see well to it, so that he can give an account to God of the faithful performance of his duties. He exhorts especially to brotherly love which we should practice by charitable works; such as, receiving strangers hospitably, giving alms to those who are in need, and to those who by misfortune or injustice have lost their property; he commands us, at the same time, to rejoice in the welfare of our neighbor, as we rejoice at our own good fortune, and to grieve at his misfortunes as we would over those which befall us.
Q. How is brotherly love best preserved?
A. By the virtue of humility which makes us esteem our neighbor above ourselves, consider his good qualities only, bear patiently his defects, and always meet him in a friendly, respectful, and indulgent manner. Humility causes us to live always in peace with our fellow men, while among the proud, where each wishes to be the first, there is continual strife and dissatisfaction (Prov. 13:10).
Aspiration
Grant us, O Lord, Thy grace, that according to Thy will, we may follow the instructions of St. Paul in regard to humility and love, have compassion upon all suffering and needy, think little of ourselves, and descend to the lowest, that we may, one day, be elevated with them in heaven.
Gospel (Jn. 2:1-11)
At that time there was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus with to her: Woman, what is it to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye. Now there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the water-pots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him: Every man at first setteth forth good wine; and when men have well drank, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee: and manifested his glory, and his disciples believed in him.
Q. Why was Christ and His mother present at this marriage?
A. In order to honor this humble and God-fearing couple who, with faithful hearts, had invited Him and His mother to their wedding; to give us an example of humility; to assist them in their poverty, and save their good name by changing water into wine; to reveal His dignity as the Messiah to His disciples by this miracle; and to sanctify by His presence the marriages that are contracted in the spirit of the Church. Alas! How few marriages of our time could Jesus honor with His presence, because He is invited neither by fervent prayer, nor by the chaste life of the couple: He is excluded rather, by the frequent immorality of the married couple and their guests.
Q. Why was Mary interested in this married couple?
A. Because she is merciful, and the Mother of Mercy, and willingly assists all the poor and afflicted who fear God. From this incident, St. Bonaventure judges of the many graces which we can hope for through Mary, now that she reigns in heaven; "For," says he, "if Mary while yet on earth was so compassionate, how much more so is she now, reigning in heaven!" He gives the reason by adding: "Mary now that she sees the face of God, knows our necessities far better than when she was on earth, and in proportion to the increase of her compassion, her power to aid us has been augmented." Ah! why do we not take refuge in all our necessities to this merciful mother, who although unasked assists the needy?
Q. Why did Christ say to Mary: "Woman, what is it to me and to thee?"
This seemingly harsh reply of Christ was no reproach, for Mary had made her request only through love and mercy, and Christ calls those blessed who are merciful, but he wished to show that in the performance of divine work, the will of His heavenly Father alone should be consulted. He meant to remind her that He had not received the gift of miracles from her as the son of woman, but from His eternal Father, in accordance with whose will He would do that which she asked when the hour designed by God would come. Though the hour had not come, yet He granted the wish of His mother, who knew that her divine Son refused none of her requests, and so she said to the servants: "Whatsoever He shall say to you, do ye." Behold the great power of Mary's intercession! Neglect not, therefore, to take refuge in this most powerful mother!
Q. What are we taught by the words: "My hour is not yet come?"
A. These words teach us that we should in all things await God's appointed time, and in things belonging to God and His honor, act only by divine direction, without any human motives.
Q. What does the scarcity of wine signify?
A. In a spiritual sense, the want of wine may be understood to signify the lack of love between married people, which is principally the case with those who enter this state through worldly motives, for the sake of riches, beauty of person, or who have before marriage kept up sinful intercourse. These should ask God for the forgiveness of their sins, bear the hardships of married life in the spirit of penance, and change the wrong motives they had before marriage; by doing so God will supply the scarcity of wine, that is the lack of true love, and change the waters of misery into the wine of patient affection.
Q. Why did Christ command them to take the wine to the steward?
A. That the steward, whose office required him to be attentive to the conduct of the guests, and to know the quality of the wine, should give his judgment in regard to the excellence of this, and be able to testify to the miracle before all the guests.
Aspiration
O my most merciful Jesus! I would rather drink in this world the sour wine of misery than the sweet wine of pleasure, that in heaven I may taste the perfect wine of eternal joy.
In the name of Jesus let every knee bow of those that are in heaven, on earth, and under the earth; and let every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:10-11). O Lord our Lord, how wonderful is thy name in the whole earth! (Ps. 8:2).
Prayer of the Church
O God, Who didst ordain Thine only-begotten Son to be the Savior of mankind, and didst command that he should be called Jesus: mercifully grant that we may enjoy in heaven the blessed vision of him whose holy name we venerate upon earth. Through our Lord.
Epistle (Acts 4:8-12)
In those days, Peter, filled with the Holy Ghost, said: Ye princes of the people and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole, be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders; which is become the head of the corner: neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.
Explanation
This Epistle speaks of the omnipotent power of the name of Jesus, through which miracles are not only performed, but also on which our salvation depends. Jesus alone can give us redemption and happiness; He alone under heaven has been given to man by God, that through Him happiness could be reached; He alone can break the fetters of error and sin in which all mankind lies captured. He alone is the truth, He alone, as the Son of God, has power to render perfect satisfaction for sin, and to make us truly good; and the good alone can be saved. Cling, therefore, ever faithfully and firmly to Jesus, and depart not from Him; without Him you can accomplish nothing; with Him, through Him, you can accomplish all things.
Gospel (Lk. 2:21)
At that time, after eight days were accomplished that the child should be circumcised, his name was called Jesus, which was called by the angel before he was conceived in the womb.
Q. Why did Jesus submit to Circumcision?
A. That He might show His great love for us, which caused Him even at the very beginning of His life, to shed His blood to cleanse us thereby from all our sins. Furthermore to teach us obedience to the commandments of God and His Church, since He voluntarily subjected Himself to the Jewish law, although He was not in the least bound by it, which ordered that every male child should be circumcised on the eighth day after its birth (Lev. 12:3).
Q. Why was He named Jesus?
A. Because Jesus means Redeemer and Savior, and He had come to redeem and save the world (Mt. 1:21). This is the holiest, most venerable, and most powerful name by which we can be saved.
Q. What power has this name?
A. The greatest power, for it repels all attacks of the evil Spirit, as Jesus Himself says (Mk. 16:17). And so great is the efficacy of this most holy name that even those who are not righteous, can by it expel devils (Mt. 7:22). It has power to cure physical pains and evils, as when used by the apostles (Acts. 3:3-7), and Christ promised that the faithful by using it could do the same (Mk. 16:17). St. Bernard calls the name of Jesus a "Medicine"; and St. Chrysostom says, "This name cures all ills; it gives succor in all the ailments of the soul, in temptations, in faintheartedness, in sorrow, and in all evil desires, etc." "Let him who cannot excite contrition in his heart for the sins he has committed, think of the loving, meek, and suffering Jesus, invoke His holy name with fervor and confidence, and he will feel his heart touched and made better," says St. Lawrence Justinian. It overcomes and dispels the temptations of the enemy: "When we fight against Satan in the name of Jesus," says the martyr St. Justin, "Jesus fights for us, in us, and with us, and the enemies must flee as soon as they hear the name of Jesus." It secures us help and blessings in all corporal and spiritual necessities, because nothing is impossible to him who asks in the name of Jesus, whatever tends to his salvation will be given him (Jn. 14:13). Therefore it is useful above all things, to invoke this holy name in all dangers of body and soul, in doubts, in temptations, especially in temptations against holy chastity, and still more so when one has fallen into sin, from which he desires to be delivered; for this name is like oil (Cant. 1:2) which cures, nourishes, and illumines.
Q. How must this name be pronounced to experience its power?
A. With lively faith, with steadfast, unshaken confidence, with deepest reverence and devotion, for in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil. 2:10). What wickedness, then, is theirs who habitually pronounce this name carelessly and irreverently, upon every occasion! Such a habit is certainly diabolical; for the damned and the devils constantly abuse God and His holy name.
Q. Why does this name so seldom manifest its power in our days?
A. Because Christian faith is daily becoming weaker, and confidence less, while perfect submission to the will of God is wanting. When faith grows stronger among people, and confidence greater, then will the power of this most sacred name manifest itself in more wonderful and consoling aspects.
St. Bernard on the Sweet Name of Jesus
The sweet name of Jesus produces in us holy thoughts, fills the soul with noble sentiments, strengthens virtue, begets good works, and nourishes pure affections. All spiritual food leaves the soul dry, if it contain not that penetrating oil, the name Jesus. When you take your pen, write the name Jesus: if you write books, let the name of Jesus be contained in them, else they will possess no charm or attraction for me; you may speak, or you may reply, but if the name of Jesus sounds not from your lips, you are without unction and without charm. Jesus is honey in our mouth, light in our eyes, a flame in our heart. This name is the cure for all diseases of the soul. Are you troubled? think but of Jesus, speak but the name of Jesus, the clouds disperse, and peace descends anew from heaven. Have you fallen into sin? so that you fear death? invoke the name of Jesus, and you will soon feel life returning. No obduracy of the soul, no weakness, no coldness of heart can resist this holy name; there is no heart which will not soften and open in tears at this holy name. Are you surrounded by sorrow and danger? invoke the name of Jesus, and your fears will vanish. Never yet was human being in urgent need, and on the point of perishing, who invoked this help-giving name, and was not powerfully sustained. It was given us for the cure of all our ills; to soften the impetuosity of anger, to quench the fire of concupiscence, to conquer pride, to mitigate the pain of our wounds, to overcome the thirst of avarice, to quiet sensual passions, and the desires of low pleasures. If we call to our minds the name of Jesus, it brings before us His most meek and humble heart, and gives us a new knowledge of His most loving and tender compassion. The name of Jesus is the purest, and holiest, the noblest and most indulgent of names, the name of all blessings and of all virtues; it is the name of the God-Man, of sanctity itself. To think of Jesus is to think of the great, infinite God Who, having given us His life as an example, has also bestowed the necessary understanding, energy and assistance to enable us to follow and imitate Him, in our thoughts, inclinations, words and actions. If the name of Jesus reaches the depths of our heart, it leaves heavenly virtue there. We say, therefore, with our great master, St. Paul the Apostle: If any man love not our Lord Jesus Christ, let him be anathema (1 Cor. 16:22).
For while all things were in quiet silence, and the night came was in the midst of her course, Thy almighty Word, O Lord, down from heaven, from Thy royal throne (Wis. 18:14-15). The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself (Ps. 92:1).
Prayer of the Church
Almighty and everlasting God, direct our actions according to Thy good pleasure; that in the name of Thy beloved Son we may deserve to abound in good works.
Epistle (Gal. 4:1-7)
Brethren, as long as the heir is a child, he differeth nothing from a servant, though he be lord of all: but is under tutors and governors until the time appointed by the father: so we also, when we were children, were serving under the elements of the world. But when the fullness of the time was come, God sent his Son, made of a woman, made under the law: that he might redeem them who were under the law, that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son; and if a son, an heir also through God.
Explanation
St. Paul desired to instruct the Galatians, many of whom still clung to the Mosaic law, that this was no longer necessary, because Christ had freed them from its hard bondage, which contained merely the rudiments, so to speak, of the one only saving faith, and had made them children and heirs of God, for which they should rejoice.
Ours is a far greater happiness than that which the Jews received, because we, through our ancestors, were converted by apostolic messengers of the faith from heathenism to the true, saving Catholic faith, and by this holy religion were changed from vassals of Satan into children and heirs of God. What a great advantage is this! Must it not be dearer to us than all the kingdoms of the world? Let us thank the Lord for it, and be careful not to lose this prerogative of being a child of God, an heir to heaven, let us not by sin give ourselves anew, as voluntary slaves to Satan.
Gospel (Lk. 2:33-40)
At that time, Joseph and Mary, the mother of Jesus, were wondering at those things which were spoken concerning Him. And Simeon blessed them, and said to Mary His mother: Behold, this Child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted: and thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she at the same hour coming in, confessed to the Lord; and spoke of Him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the Child grew and waxed strong, full of wisdom: and the grace of God was in Him.
Q. Why did Mary and Joseph wonder at the things which were spoken of the Child Jesus?
A. They wondered, not because that which was said of the Child Jesus by Simeon was new to them, for they already knew why He was sent from God, but because of the marvellous ways in which God revealed the mysteries of the new-born Savior to Simeon, the shepherds, and to other pious people.
Q. How is Christ set for the fall of many?
A. Christ is set for the fall, that is, for the eternal damnation, of all those who either reject His doctrine, or live not according to its teachings. They themselves, not Christ, are the cause of their damnation on account of their perversity and hard-heartedness. "If I had not come and spoken to them," says Christ, "they would not have sin: but now they have no excuse for their sin" (Jn. 15:22).
Q. For whom is Christ the resurrection?
A. For those who believe in Him, and live in accordance with the teachings of His doctrine. These, if they persevere will at the Last Day rise to eternal life.
Q. Why is Christ a sign that shall be contradicted?
A. Because, by His birth from a virgin, by His life and death, and especially by His heavenly doctrine, which is entirely opposed to the carnal spirit of this world, Christ became an object of mockery and blasphemy. Even now, according to the saying of St. Bernard, Christ is a sign of contradiction for many Christians who contradict His humility by their pride, His poverty by their avarice, His fasting by their gluttony, His purity by their impurity, His zeal by their indolence, etc., thus denying by their actions that which they confess with their lips, proving thereby that they are Christians but in name, of whom it is written: "Thou hast the name of being alive, but thou art dead" (Apoc. 3:1).
Q. What is meant by these words: "Thy own soul a sword shall pierce"?
A. It means that the greatest grief should cut like a sword through the inmost parts of the soul, which came to pass, when Mary heard the calumnies and blasphemies of the Jews against her Son, and when she saw Him die on the cross between two thieves. Meditating on this grief of the most loving mother Mary, St. Bonaventure exclaims: "Never was there grief so great, for never was there a Son so loved!"
Q. What else do we learn from this gospel?
A. The widows should learn from Anna, who spent nearly all her life in the temple, to serve God by prayer and fasting; for a widow who prays not, but lives in pleasures, is dead, while she is living (1 Tim. 5:6). Parents should learn from it to be careful that their children not only increase in knowledge, but that they by a pious life advance in grace before God and man.
Aspiration
O Jesus, Thou new-born Savior, do Thou move our hearts to the fulfillment of Thy precepts that Thou mayst be set for our fall; for it would be much better for us, not to have known the ways of righteousness, than having known them, to have departed from them.
On this Sunday the Church redoubles her ardent sighs for the coming of the Redeemer, and, in the Introit, places the longing of the just of the Old Law upon the lips of the faithful, again exhorting them through the gospel of the day, to true penance as the best preparation for the worthy reception of the Savior. Therefore at the Introit she prays:
Drop down dew, ye heavens, from above, and let the clouds rain the just (Is. 45). Let the earth be opened, and bud forth a Savior. The heavens show forth the glory of God, and the firmament declareth the work of his hands (Ps. 18:2).
Prayer of the Church
Raise up, O Lord, we pray Thee, Thy power, and come, and with great might succor us: that, by the help of Thy grace, that which our sins impede may be hastened by Thy merciful forgiveness. Through our Lord.
Epistle (1 Cor. 4:1-5)
Brethren: Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me, it is a very small thing to be judged by you, or by man's day: but neither do I judge my own self. For I am not conscious to myself of anything, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge not before the time, until the Lord come: who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise from God.
Q. Why is this epistle read on this day?
A. The Church desires by this epistle to impress those who received Holy Orders on Ember Saturday with the dignity of their office, and exhorts them to fill it with becoming fidelity and sanctity, excelling the laity in piety and virtue, as well as in official dignity. She wishes again to remind the faithful of the terrible coming of Christ to judgment, urging them, by purifying their conscience through a contrite confession, to receive Christ at this holy Christmas time, as their Savior, that they may not behold Him, at the Last Day, as their severe judge.
Q. How should the faithful regard the priests and spiritual superiors?
A. They should esteem and obey them as servants, stewards, and vicars of Christ; as dispensers of the holy mysteries (1 Cor. 4:1); as ambassadors of the most High (2 Cor 5:20). For this reason God earnestly commands honor to priests (Ecclus. 7:31), and Christ says of the Apostles and their successors (Lk. 10:16): Who despiseth you, despiseth me; and St. Paul writes (1 Tim. 5:17): Let the priests that rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine.
Q. Can the priest dispense the sacraments according to his own will?
A. No, he must have power from the Church, and must exercise his office faithfully, in accordance with the orders of the Church, and act according to the will of Christ whose steward he is. The priest dare not give that which is holy to dogs (Mt. 7:6), that is, he is not permitted to give absolution, and administer the sacraments to impenitent persons, under penalty of incurring eternal damnation.
Q. Why does St. Paul consider the judgment of men a small matter?
A. Because it is usually false, deceptive, foolish, and is consequently not worth seeking or caring for. Man often counts as evil that which is in itself good and, on the contrary, esteems as good that which is evil. St. Paul says: If I yet pleased men, I should not be the servant of Christ (Gal. 1:10). Oh, how foolish, and what poor Christians, therefore, are they, who not to displease man, willingly adopt all silly customs, and fashions in dress, manners and appearance, making themselves contemptible to God, the angels, and saints. Recall the beautiful words of the Seraphic St. Francis: "We are, what we are in the sight of God, nothing more"; learn from them to fulfil your duties faithfully, and be indifferent to the judgment of the world and its praise.
Q. Why does not St. Paul wish to judge himself?
A. Because no one, without a special revelation from heaven, can know if he be just in the sight of God or not, even though his conscience may accuse him of nothing, for "man knoweth not whether he be worthy of love or hatred" (Eccles. 9:1). Thus St. Paul goes on to say, that though he was not conscious of any wrong, he did not judge himself to be justified, God only could decide that. Man should certainly examine himself as much as is in his power, to find if he has anything within him displeasing to God; should he find nothing he must not judge himself more just than others, but consider that the eyes of his mind may be dimmed, and fail to see that which God sees and will reveal to others at the judgment Day. The Pharisees saw no fault in themselves, and were saintly and perfect in their own estimation, yet our Lord cursed them.
Aspiration
"O Lord, enter not into judgment with Thy servant: for in Thy sight no man living can be justified" (Ps. 142:2).
Gospel (Lk. 3:1-6)
In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high priests Annas and Caiphas: the word of the Lord came to John the son of Zachary in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins, as it is written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low: the crooked shall be made straight, and the rough ways plain: and all flesh shall see the salvation of God.
Q. Why is the time in which St. John commenced to preach so minutely described?
A. The Evangelist, contrary to his usual custom, describes the time minutely, and enumerates exactly, in their precise order, the religious and civil princes in office, that, in the first place, it could not be denied that this was truly the time and the year in which the promised Messiah appeared in this world, whom John baptized, and the Heavenly Father declared to be His beloved Son. Furthermore, it shows the fulfillment of the prophecy of the Patriarch Jacob (Gen. 49:10), that when the scepter would be taken away from Juda, that is, when the Jews would have no longer a king from their own tribes, the Savior would come.
Q. What is meant by: "The word of the Lord came to John"?
A. It means that John was commissioned by divine inspiration, or by an angel sent from God, to preach penance and announce to the world the coming of the Lord. He had prepared himself for this work by a penitential, secluded life, and intercourse with God. We learn from his example not to intrude ourselves into office, least of all into a spiritual office, but to await the call from God, preparing ourselves in solitude and quiet, by fervent prayer and by a holy life, for the necessary light.
Q. What is meant by: "Prepare ye the way of the Lord, make straight his paths"?
A. It means that we should prepare our hearts for the worthy reception of Christ, by penance, amendment, and the resolution to lead a pious life in future. To do this, every valley should be filled, that is, all faintheartedness, sloth and cowardice, all worldly carnal sentiments should be elevated and directed to God, the highest Good, by firm confidence and ardent desire for heavenly virtues; the mountains and hills should be brought low, that is, pride, stubbornness, and ambition should be humbled, and the obstinate will be broken. The crooked shall be made straight, that is, ill-gotten goods should be restored, hypocrisy, malice, and double dealing be renounced, and our intentions turned to God and the performance of His holy will. And the rough ways shall be made plain, that is, anger, revenge, and impatience must leave the heart, if the Lamb of God is to dwell therein. It may also signify that the Savior put to shame the pride of the world, and its false wisdom by building His Church upon the Apostles, who, by reason of their poverty and simplicity, may be considered the low valleys, while the way to heaven, formerly so rough and hard to tread, because of the want of grace, is now by His grace made smooth and easy.
Aspiration
O my Jesus! Would that my heart were well prepared and smooth for Thee! Assist me, O my Savior to do that which I cannot do by myself! Make me a humble valley, fill me with Thy grace; turn my crooked and perverted will to Thy pleasure; change my rough and angry disposition, throw away in me whatever impedes Thy way, that Thou mayst come to me without hindrance. Thou alone possess and rule me forever. Amen.
Fifth in a Series treating the Symbolism of the Traditional Form of Holy Mass
by
Fr. François Xavier Schouppe, S.J.
The Ordinary of the Mass, considered in its literal sense, is divided into six parts. The first is the preparation at the foot of the altar. The second is another preparation, which is made at the altar itself, and which consists of prayers and lessons, and begins at the Introit and ends with the Offertory. The third part is from the Offertory to the Sanctus and embraces the beginning of the sacrifice, consisting of the oblation of the Host and chalice with the subsequent prayers. The fourth part, from the beginning of the Canon to the Pater noster, contains the very act of sacrifice or the immolation of the victim, and consists of the consecration together with the prayers which precede and follow it. The fifth part, which extends from the Lord's Prayer to the end of the ablution, is the consummation of the sacrifice, and consists in the reception of the body and blood of Christ, accompanied by the prayers, which precede and follow. Finally, the sixth part, which is from the Communion Antiphon to the descent from the altar, consists in the act of thanksgiving and the end of Mass, including the prayers, the blessing of the people, and the reading of the Gospel.
Preparation at the Foot of the Altar
The priest who is about to celebrate the divine mysteries, awed by the majesty of God and sublimity of the act to be performed, stands at the foot of the altar and there, by humble prayer and the confession of sin, in union with the people, whom the server represents, prepares himself to ascend the altar of God.
1. The priest begins by making the Sign of the Cross, saying: “In the name of the Father, etc.” He hereby testifies that he is called, not by human, but by divine authority to take part in the tremendous functions. By this ceremony he, likewise, signifies that he trusts in the name and the help of the Almighty.
2. In reciting the Antiphon Introibo ad altare Dei, and the Psalm Iudica me, Deus, he, in the first place, expresses a wish which accompanies him to the holy altar and tabernacle of the Lord, but subsequently, taking into account his great unworthiness, he is disturbed and humbled in mind; then, again, contemplating the Lord, his God, he is filled with hope, and implores His light, assistance, and mercy. To more effectually obtain these graces, he humbly confesses his sins, and commends himself to the intercession of all the saints, i.e. the Church Triumphant, and his brethren, i.e. the Church Militant. This ended, and the people saluted, he ascends with humble confidence to the Holy of Holies.
3. The salutation of the people, by which the priest wishes to express his desire that they may receive all graces, is made in these words of Holy Scripture: Dominus vobiscum (The Lord be with you). That is: May the Lord, with His grace, be with you in prayer, may He be in your midst, who are assembled here in His name. To these words it is proper to answer: Dominus sit similiter tecum (May the Lord likewise be with you). The people do not, however, reply after this manner, but they say: Et cum spiritu tuo (And may the Lord be with thy spirit). That is to say: May the Lord be with your soul, in your mind, and in your heart, because this divine work is chiefly spiritual and refers to the soul. Therefore, it is petitioned that the Lord would occupy entirely the soul of the priest, and replenish it with the light and truth of grace, with faith, hope and charity.
4. Having saluted the people, the priest ascends the altar, thus far asking pardon of his sins and imploring the intercession of the saints whose relics are on the altar, which he kisses with reverence for Christ and the saints.
From the Introit to the Offertory
1. The Introit is so called because formerly, when the priest advanced toward the altar, or when the people entered the Church, it was customary to chant it. It consists of a prayer selected from the Scriptures, and very often from the Psalms and terminates with the Doxology Gloria Patri, etc., i.e. "Glory be to the Father," etc. It is, as it were, the cry with which the ancient world called for the Redeemer, and, hence, it is most appropriate to awaken in us a great estimation of this same Redeemer, whom happily we possess and whose benefits we enjoy in the present sacrifice. On this account, we praise God by saying: Gloria Patri, etc., "Glory be to the Father," etc.
2. The Kyrie Elesion. In this most simple and at the same time most beautiful prayer, we implore the assistance of Christ, our Redeemer and God. They are Greek words, and are used by the Latin Church to show her Catholicity and the communion of all the congregation in the faithful throughout the universe and how every tongue confesses the Lord Jesus Christ. The frequent repetition of this prayer denotes the intense desire and the urgency of the supplication. It is repeated nine times in union with the nine choirs of angels: the Kyrie is said three times in honor of the Father; the Christe three times in honor of the Son; and the Kyrie again three times in equal honor of the Holy Ghost.
3. The Gloria in Excelsis, or Angelic Hymn. This magnificent prayer is not so much a supplication as the exultation of praise. The Church learned it from the Angels celebrating the Nativity of Christ, and the canticle, which the Angels began, the Church will chant for all time.
4. The prayers which follow are called Collects, because they are offered in assemblies, or in gatherings of the faithful, or because they contain the sum and substance of all flavors asked by the priest for himself and for the people. They are usually directed to the Father, to whom the sacrifice of the Son is offered, and terminates with these words: Per Dominum nostrum Jesum Christum, etc. (Through Christ Jesus our Lord, etc.), which declare Christ to be the only mediator through whose divine merits and intercession we can be heard and through which confidence is established.
5. The Epistle. Selections from the sacred writings follow. It is not only by prayer, but by pious readings that the faithful are prepared for the Holy Sacrifice. The lessons consist of the Epistle and the Gospel. The first is known by the name Epistle because, although it may be taken from various books of Scripture, it is more frequently selected from the writings of the Apostles. It is read before the Gospel because it is the utterance of the Apostles and prophets. The Gospel is the word of Christ Himself, and it is fitting that by the voice of His ministers we should be prepared to listen to the Master and Lord Himself.
6. The Gradual. When the Epistle is read, the server answers: Deo gratias (Thanks be to God). The Gradual is then recited, to which is added sometimes the Alleluia or Tract, and sometimes the Prose or Scripture. The Gradual is so called because formerly it was chanted from the steps of the Ambo. The Alleluia is the canticle of the heavenly Sion, which St. John heard intoned there. "After these things, I heard as it were the voice of much people in heaven, saying: Alleluia; Salvation and glory and power is to our God" (Apoc. 19:1). All these expressions are considered as the words of the faithful, the words of gratitude, docility and joy, to which they give answer on the conclusion of the Epistle.
7. The priest now proceeds to the middle of the altar, where he makes a profound bow, and asks God that he may worthily, i.e., with pure and burning lips and heart, announce the Gospel. The people, in the meantime, pray that they may listen to the word of God worthily and with fruit. Then all arise, and standing, listen to the Gospel. This action denotes that, as soldier of Christ, we should be ready to follow the Divine Leader whithersoever He would conduct us.
The priest makes the Sign of the Cross upon his forehead, mouth and breast to testify that he professes the Gospel which is the word of the cross. He makes the Sign of the Cross on the forehead to show that he believes it in his intellect; on the lips to show that he confesses it with his voice, and on the breast to show that he wishes, with his whole heart and will, to embrace and follow the Gospel teaching.
At the conclusion of the Gospel, the priest kisses the book as a sign of reverence and love. The server answers: Laus tibi, Christe (Praise be to Thee, O Christ). These words are said in testimony of gratitude towards Christ the Lord, whose words have just been heard. Here sometimes a sermon is delivered, which is an explanation of the Gospel for the people.
8. The Credo. After the Gospel, the profession of faith follows. This is the answer of the Church to the Gospel teaching. She replies that she believes all whatsoever Christ taught, when she recites the symbol, that magnificent apostolic and unchangeable symbol, in which is contained a summary of Christian doctrine.
From the Offertory to the Sanctus
1. The Offertory, or Offertory Antiphon, is a prayer recited by way of preparation for the oblation. It is called by this name because formerly, whilst the people presented the bread and wine used in the sacrifice, it was customary to chant it.
2. The Oblation of the Bread and Wine. The priest, lifting up with his hands the bread or victim prepared for the sacrifice and raising his eyes to heaven, offers it to the Eternal Father for the Universal Church, for the living and the dead, and places it on the altar, making the Sign of the Cross, as though the victim already reposed on the Cross. In the same manner, he offers the chalice, into which he pours wine, mixing it with a little water, the meaning of which ceremony has already been explained.
When the priest offers this sacrifice instituted by Christ through the oblation of bread and wine, he, as it were, exhibits to the eyes of the Eternal Father Jesus Christ Himself, the Divine Victim soon to descend in reality upon the altar. He shows the faithful, too, the mystical body of Christ represented by the bread and wine.
3. Having made the offering, the priest, raising his hands and eyes towards heaven, invokes the Holy Spirit to send down from heaven the sanctifying fire of charity and grace, a fire without which our sacrifice can never be acceptable to the Divine Majesty.
4. After this, the priest washes the ends of his fingers, for the hands which touch the Sacred Host should be most clean. The washing of the fingers reminds the faithful of the great purity necessary unto the reception through communion of the Most Holy Mysteries.
5. The Suscipe Sancta Trinitas. Having performed this ablution, the priest returns to the center of the altar where, with bent body, he recites the following prayer:
Receive, O Holy Trinity, this oblation which we offer Thee in memory of the Passion, Resurrection and Ascension of our Lord Jesus Christ, and in honour of Blessed Mary, ever Virgin, of blessed John the Baptist, of the Holy Apostles Peter and Paul, and of these and of all the Saints, that it may avail unto their honor and 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.
By this prayer, he commends again the sacrifice to God, explaining the end for which it is offered.
6. The Orate Fratres. Here the priest turns around to the congregation and exhorts them for the last time, before the divine action of consummated, to pray in these terms:
Pray, brethren, that my Sacrifice and yours may be acceptable to God the Father Almighty.
By this ceremony, first, the priest, as it were, takes leave of those present to enter into the inner sanctuary in order to unity with Christ in celebrating the most holy mystery. Formerly, before the Preface, the priest was hidden in the sanctuary from the view of the faithful by a drawn veil. By this ceremony, we are reminded, second, that the nearer we approach the mysteries of the Consecration, the more ardent should be the prayers of those present. And, finally, the words spoken by the priest and the response of the faithful express most beautifully Christian fraternity.
7. The Secretae or secret prayers commend the sacrifice to God through the various mysteries of Christ and the intercession of the Saints.
8. The Preface is a solemn canticle by which the hearts and minds of those present are lifted up to the contemplation of heavenly things and to the giving of thanks and praise to God on account of the various mysteries. To do this in a more worthy manner, the faithful are invited to join their voices with the angels, the archangels and the whole heavenly choir, who honor the majesty of God and repeat forever:
Holy, holy, holy, Lord God of Hosts! The heavens and earth are full of Thy glory. Hosanna in the highest.
9. The Sanctus is repeated three times. It is called the Trisagion or Thrice Holy. It is the canticle of the angels which Isaias heard when "he saw the Lord sitting upon a throne high and elevated, and His train filled the temple. Upon it stood the seraphim; [...] and they cried one to another, and said: Holy, Holy, Holy the Lord God of Hosts; all the earth is full of His glory. And the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke." (Is. 6:1-4)
Sabaoth and Hosanna are Hebrew words taken from the sacred writings which the Church on earth reiterates and chants in unison with the Church in heaven. The addition, "Blessed is He who comes in the name of the Lord. Hosanna in the highest," is the acclamation of Palm Sunday. It announces Him who is soon to come upon the altar to be immolated in an unbloody manner, as the same who entered Jerusalem, that He might there be crucified in blood.
From the Beginning of the Canon to the Pater Noster
1. Having finished the celestial canticle, the priest, raising his hands and eyes toward heaven, makes a profound inclination, and says: Te igitur clementissime Pater. He then becomes erect and, after making three crosses over the oblation, prays in silence and with arms extended.
This is the beginning of the Canon, the most sacred part of the Mass. The Canon, i.e., the rule, is so called because it contains the words which are recited according to a fixed and unchangeable rule. This action, which is prescribed according to rule, is the action by excellence, the action of sacrifice.
The priest prays with arms extended after the manner of Moses on the top of the hill whilst Josue fought against Amelec (Exod. 18), or, rather, as Christ did on the cross. He prays, first, for the sacrifice itself, that God would accept it as already prepared and signed with the cross and, second, for the Church, for the Pope, and for the whole Christian people.
The Canon begins with the letter T, not by chance, as Innocent III remarks (Lib. 3, de Myst. Miss., cap. 3), but by a special providence of the Divine Spirit, because this letter resembles the form of the Cross whose mystery the priest ought to keep before his eyes particularly from the beginning of the Canon. The exordium: Te igitur, clementissime Pater, per Iesum Christum supplices regamus has reference to the Preface just said with which it is connected in this sense, viz., that it is right and proper that we should offer to God the Father, through Christ, praise and supplication after the example of the Angels, nay, in union with them, who likewise through Him praise and proclaim Him Holy God and Jesus Christ, whom He sent into the world. Since such submission is just and salutary, "therefore we humbly pray and beseech Thee most merciful Father, through Jesus Christ, Thy Son." The addition that thou wouldst vouchsafe "to grant peace, and also to protect, unite, and govern the Church" is a prayer that God would concede to it peace and concord, security and protection from enemies: the universal unity of the flock and the divine guidance, so that God Himself may effect these things with the cooperation of the pastors and the faithful.
2. The Memento Vivorum. The priest makes a special remembrance of those who are alive, whom he judges should be commended by a special title to God that they may more abundantly participate in the fruits of the sacrifice. Formerly, the names of all those who were remembered together with the names of certain deceased persons, as well as those of the Holy Martyrs, were inscribed on the diptychs or tablets. When the priest reads the words "Be mindful, O Lord, of all here present whose faith and devotion are known unto Thee," he hints to the bystanders that devotion is necessary in order to participate in the fruit of the sacrifice. "Or who offer up to Thee." By this expression, we understand the remembrance made of all who in any way cooperate in the sacred mystery. "And who pay their vows to Thee," that is, they offer to you their pious desires and the homage of their heart.
3. Communicantes. At this part of the Mass, the priest shows himself not only as the representative of the entire Church on earth, but even as joined in communion with the Church in heaven, with the Apostles, the Martyrs, and all the Saints, with the Most Blessed Virgin Mary, even with Jesus Christ Himself, who is the Head of the Universal Church, Triumphant and Militant. He exhibits this great family of the saints offering sacrifice to the Divine Majesty. Wonderful indeed in this manifestation of the communion of Saints!
"Communicating, venerating the memory of all Saints." This expression means: To Thee, O God, we, all united, who belong to the one Church, not only the faithful on earth, but also the Saints in heaven, offer this acknowledgment of our submission. The Church perpetuates the memory of the Saints, and trusts in their merits and intercession."
4. The priest now keeps his hands spread out over the oblation. He does this, first, because in the ancient law, the priest Aaron spread out his hands over the head of the victim and, by this rite, it was set apart for the altar, burdened with the sins of the people and substituted in the place of sinners; second, to symbolize Christ as the expiatory victim to be substituted for us in our stead; and, finally, that, also, by extending his sinful hands, he testifies that it is not the Holy and Immaculate Victim who deserves death, but truly we sinners.
The priest recites the prayer: Hanc igitur, i.e.:
We therefore beseech Thee, O Lord, graciously to accept this oblation of our sacrifice, as also of thy whole family.
This prayer, put in other words, means: Supported, therefore, by the merits and intercession of the Saints, we ask You graciously to accept this sacrifice offered to You from us, Your most lowly servants, and not only from us, but from all the children of Your household.
5. Quam oblationem, i.e. "which oblation." The priest further begs of God that He would deign to accept the oblation of the body and blood of His only begotten Son. At the same time, he multiplies the sign of the cross to signify that his sacrifice is no other than the Sacrifice of the Cross, which is renewed really, although in an unbloody manner, and that the Heavenly Father may behold nothing on the altar except the Cross and Calvary. He prays that God, through the oblation of the Body and Blood of Christ shortly to be present as a victim in omnibus (in all things) or entirely and perfectly be made blessed, benedictam, i.e. full of blessings; adscriptam (approved), i.e. approved by God and numbered among the celestial gifts; ratam (ratified), i.e. confirmed, so that God would not reject it; rationabilem (rational), i.e. conformable to reason and every rule of sanctity; et acceptabilem (and acceptable), i.e. pleasing to God.
All these expressions are to be understood as having reference to us and are the same as to say: Do Thou, O God, complete this oblation of the Mass, not in itself, for in itself the Divine Victim must be necessarily holy and most pleasing to Thee, O God, the Father, but with regard to us and as offered by us; so that the change of the bread and wine into the body and blood of Christ may be done for us, i.e. may be made effectual for our sanctification.
6. Qui pridie quam pateretur, i.e. "who the day before He suffered." Here begins the Consecration, by which the heavens are opened and the Son of God, in company with His Angels, descends upon the altar. The priest, taking the bread into his hands, with eyes uplifted to heaven, blesses it. Then, leaning with his elbows on the edge of the altar, he pronounces the words of Consecration and immediately, making a profound genuflection, he adores Christ entering into the world as the Angels of God adored Him, as the Magi, falling down, adored the infant, as the Apostles in Galilee adored Him risen from the dead. Rising up from his bended knees, he elevates the consecrated Host for the adoration of the faithful. In the same manner, he consecrates the chalice and elevates it, as he did the host, for the adoration of the people.
The words "taking also this excellent chalice" mean the chalice most excellent by reason of its contents. "This is the chalice of My blood of the new and eternal testament" mean, as they do, this is my blood by which is ratified the new and eternal testament, as formerly the old was ratified bv the blood of goats and oxen. He says "eternal testament" because the new testament and the priesthood of Christ shall continue forever, nor shall any other succeed to these. "The mystery of faith" means that the presence of Christ in the Sacrament is hidden from the senses, and is recognized only with the eyes of faith. "Which (blood) shall be shed for you and for many" gives us to understand that for the universal multitude of men it was shed "for the remission of sin."
"As often as ye do these things," namely, by consecrating bread and wine, "ye shall do them in remembrance" of My dying "for you." For this reason the Apostle says: "As often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord until He comes" (1 Cor. 11:26).
Here, properly speaking, terminates the Sacrifice. The priest now speaks and acts, not in his own name, nor in the name of the Church, nor even in the name of Christ, but he acts as Christ Himself, as though he were transformed into Christ. Therefore, he leans on the edge of the altar, thereby signifying his union with Christ. Whatever Christ did at the Last Supper, the priest does also. Nor does he say, "This is the body of Christ," but "This is my body; this is my blood," Christ, as it were, speaking by his mouth. By these words, Transubstantiation is wrought; there is no longer bread and wine, but the Body and Blood of Christ; there is no longer the matter of the sacrifice, which was offered a little before, but the True Victim of Calvary veiled under other species. The Host is separated from the chalice because the death of the Lord is represented in which His Blood is spilt, and separated from the Body. Here He lies, surrounded and adored by Angels, the Victim of Calvary, the Lamb that was slain, showing His Wounds and Blood to the Heavenly Father.
7. Unde et memores, i.e., "wherefore calling to mind." In this second part of the Canon, the Victim, who is present, is commended to God the Father, and through Him, gifts and favors are asked for.
The priest commends to the Eternal Father the Divine Victim when, at this point, he repeats five times the Sign of the Cross. These crosses are not intended as blessings to the Victim or Sacred Host, for Christ is the source of all benediction. They are intended to signify and show the Heavenly Father that this is the Victim of Calvary, who has truly suffered, and was immolated on the Cross for man.
By the words tam beatae passionis, i.e., "the blessed passion," it is said that the Passion of the Lord is blessed, not in itself, but in its effect. Offerimus de tuis donis ac datis hostiam, i.e., "we offer of Thy gifts and grants a host." These words may refer to the matter of the sacrifice, namely, the Body and the Blood of Christ, which are the most excellent gifts of the divine liberality, here actually given to us. The priest commends the Divine Victim to the Father, by recalling the memory of the sacrifices which He deigned to accept from the beginning of the world, those of Abel, the just man, of Abraham, the father of the faithful, and Melchisedech, the royal priest, which, however, were only shadows of the present sacrifice. He names in preference to others the sacrifices of Abel, Abraham, and Melchisedech because, by a more lively image, they represent the sacrifice of Christ.
The priest commends the Host to the Father through itself, for it is at the same time Victim and Priest, the Angel of the Testament offering worthy gilts on the altar of God on high in the presence of the Divine Majesty.
Iube omnipotens Deus, i.e. "Command these things, Almighty God, to be carried by the hands of Thy holy Angel to Thy altar on High." By these words, he expresses the desire that Christ Himself, both Priest and Victim, would present these gifts on the celestial altar before the eyes of the Divine Majesty. This will be done, not in a physical, but in a moral manner by turning the loving eyes of the Father on the present Sacrifice of His Body and Blood.
8. The Memento of the Dead. Through this Sacrifice, which the priest rightly supposes to have been received favorably, he supplicates, moreover, light and eternal rest for the faithful departed, that is, for the Church suffering in Purgatory. He prays for the dead in these words:
Be mindful, O Lord, of Thy servants and handmaids who are gone before us with the sign of faith, and repose in the sleep of peace.
Here he prays for those who are signed with the character of Baptism, and who, by constantly walking in the ways of Christ to the end, have already reached that goal, whither we also are hastening, and who now sleep in the sleep of a peaceful or happy death. Although they are in torments, the souls in purgatory are said to sleep, i.e. to rest from their labors, moreover to "repose in the sleep of peace," not only because they possess the peace and favor of God, but because they are sure of salvation, and free from all temptation and danger of sin, and hence it happens they endure their punishments with the greatest patience and tranquility, until fully purged, either through their own sufficient suffering, or through our satisfactions and good works, they enter a place of refreshment, light and peace.
9. The priest also prays for the Church Militant. He says: "and to us, also sinners, vouchsafe to grant fellowship with all Thy Saints." Through this prayer, he opens, as it were, and contemplates the heavenly court of the Church Triumphant, prepared for us, although we are sinners, by the Blood of this Divine Host, Christ Jesus. He continues the prayer in these words: "by whom, O Lord, Thou dost always create, sanctify, quicken, bless, and give us all these good things." The meaning of these words is that, through Christ, all the blessings necessary to the corporal life, represented by the bread and wine, now transubstantiated, Thou, O God, always creates for us, and produces them from the earth; and Thou doth sanctify them by accepting the bread and wine offered Thee as the matter of the Sacrifice; but Thou quickenest this matter by the words of Consecration in changing it into the Body and Blood of Christ who lives under the Eucharistic species; Thou blessest inasmuch as this Sacrament is the fountain of every grace and benediction, and Thou givest us through Communion by which we become participators of divine grace.
To these things said of Christ in our regard is added the following of that same Christ with regard to the Father, "through Him, and with Him, and in Him, is to Thee, O God, the Father Almighty," i.e. through Him, the restorer of all; and with Him, by whom, with Thee, O Father, He is one God; and in Him, by whom He exists consubstantiated with Thee; is to Thee, God, the Father Almighty, with unity of the Holy Ghost, who, together with Thee and the Son, is one God, all honor and glory, forever and ever. These last words, which, as is evident, belong to the preceding prayer, are recited with a loud voice, so that when the people answer Amen, they confirm and ratify all that the priest prayed for in secret.
From the Lord's Prayer to the Last Ablution
1. The Pater Noster. Here the Communion is considered to begin. For it, the Lord's Prayer is a preparation. Communion is not only the complement of the Sacrifice, but also a family banquet at which the children of God, around the paternal board, feast with their most loving Father, wherefore they begin to greet Him and excite in their souls filial affections and express them, saying: Our Father [...] give us this day our daily bread....
2. The Breaking of the Host. The priest breaks the Sacred Host and puts a particle of it into the chalice, saying at the same time: Pax Domini sit semper vobiscum, etc.:
The peace of the Lord be always with you. May this commingling and consecration of the Body and Blood of our Lord Jesus Christ be to us, who receive it unto life everlasting.
The breaking of the Host is done in imitation of Christ our Lord, who did the same thing at the last supper. It is a figure of the death of the Lord, by which His humanity seemingly was broken. It is, as it were, a preparation for the Holy Table and the sacred banquet. This preparation for worthily disposing the hearts of the communicants consists in peace and in union, in charity and concord with God and between ourselves. This is holy peace, true peace, the peace of the Lord, which He Himself merited for us on the Cross and which we ought to preserve through the Cross.
A particle of the Host is dropped into to the chalice to signify that our peace is sealed with the blood of the Lord, i.e., by Holy Communion. This commingling is symbolic of a three-fold union, viz. of the divinity with the humanity in the Incarnation; of the union of the Christian Soul with Christ in the Holy Communion on earth; and of the union with God consummated in the embrace of charity which takes place in the communion of celestial glory.
3. The Agnus Dei. The priest, in order that he may receive the desired and wished for peace, now implores the Divine Victim, "the Lamb of God who taketh away the sins of the world." During the recital of the Agnus Dei, the priest strikes his breast three times in sign of compunction, by which it is most truly indicated that in our breast, in our heart, in our sins, is found the sole impediment of peace, which must be removed by the blood of the Lamb.
4. Domine Iesu Christe. The priest, with bent body, in a three-fold prayer, addresses the Divine Victim to more ardently beg from It peace for the Universal Church.
5. Domine, non sum dignus. With trembling hand, contrine, humble heart, but at the same time with much confidence in invocation of the name of the Lord, the priest recevies the Sacred Host and strikes his breast, repeating the words of the centurion: Lord, I am not worthy, etc. Thereupon the priest, after the manner of the Apostles at the Last Supper, eats the same celestial bread of the immolated Body of the Lord, and drinks the chalice of His Blood unto the nourishment of eternal life.
6. Corpus tuum, Domine, quod sumpsi, i.e. "May Thy body, O Lord, which I have received," etc. The Communion now finished, the priest purifies the chalice and cleanses the sacred vessels, beseeching at the same time His Lord Jesus in whose sweetest embrace he is held fast, that He would likewise wash and purify in the same way the consecrated vessel of his heart, and the living tabernacle of his soul. With this rite, communion is concluded.
From the Antiphon of the Communion to the End of Mass
1. The Antiphon or anthem, which is called Communion, is a part of a Psalm or other prayer which was formerly chanted at the Communion of the people. It is, as it were, a canticle of adoration, praise and joy; a canticle of a jubilant soul which has been made partaker of the Holy Mysteries.
2. The Post Communion is an act of thanksgiving justly due for so great a benefit of God and it is, likewise, a petition for the fruits of the sacrifice.
3. The Ita, Missa Est and Benediction. The priest, having first made a holy slutation, announces to the people the end of the sacrifice, and, as a father, dismisses his children with a blessing. That this benediction may be bestowed, he entreats God, saying, Placcat tibi, i.e., let the performance of my homage be pleasing to Thee, etc. Then the priest kisses the altar and, with eyes and hands raised to heaven, as if drawing blessings from the very Heart of Jesus, he pours these benedictions on the people, in the Name of the Holy Trinity, and by the sign of the Cross, he blesses them. (Luke 24:50)
4. The Gospel of St. John is added, first, because through a particular reverence and devotion, from the earliest days, the faithful desired to hear this lesson, and second, because it contains a summary of all benefits which we receive through the sacrifice of Christ.
At the end of the Gospel, the server answers: Deo gratias (Thanks be to God).
The Mass now over, the faithful leave the church with hearts filled with gratitude and thankfulness.
These brief notes suffice to make us understand that the ceremonies of the Mass, if well weighed and studied by the people, are admirably adapted to nourish faith and piety. They do not only contribute, as the Council of Trent says, "to commend the majesty of so great a sacrifice, but also to excite in the minds of the faithful to the contemplation of the profouond mysteries which are hidden therein. (Session 22, Chapter 5)
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[Note: The following is a video presentation of the traditional form of Holy Mass (on the Feast of the Most Sacred Heart) from the Internation Seminary of St. Cure d'Ars, France. The individual parts have been labelled to facilitate more active participation.]
Fourth in a Series treating the Symbolism of the Traditional Form of Holy Mass
by
Fr. François Xavier Schouppe, S.J.
The celebration of the Holy Sacrifice viewed in its entirety, i.e., the order of the Mass or the series of the ceremonies taken conjointly, may be explained under a triple heading:
According to their fullest allegorical meaning.
According to the allegorical meaning conjoined to the Lord's Passion as it is wont to be proposed to the piety of the faithful.
According to the literal sense with which the moral sense is often identified or intimately connected.
[Note: Due to reasons of size, the original essay has been divided into two thematic parts, with the first, appearing below, treating the allegorical interpretation, and the second, to appear next week, treating the literal and moral interpretation of Holy Mass.]
The Faithful Catholic Experience of Holy Mass
The Full Allegorical Meaning of Holy Mass
Speaking in the full allegorical sense, the Mass may be divided into three parts. The first part, which is from the beginning to the offertory, represents the history of the world, from the creation down to the beginning of the Passion of Christ. The second part, which is from the offertory to the Communion inclusively, represents the spectacle of the Passion. The third part, which is from the Antiphon of the Communion to the last Gospel, symbolizes the history of Christ and of the world, even its future, to the end of time.
The priest, entering the sanctuary and approaching the altar, represents the creation of the first man and woman coming from the hand of God, and also the grandeur of their primeval state. When the priest comes down to the foot of the altar and makes the confession of sin, we are reminded of the fall of Adam and human race and, at the same time, the promise of pardon given through the hope of the future Redeemer. The Introit and Kyrie call to mind the language of the Patriarchs and prophets announcing the coming of the Messias and supplicating Him sighs. The Gloria or Angelical Hymn indicates the advent of Christ, the promised Messias, and the joy which He brought into the world by His birth. The Collects remind us of the private life, the labors and the prayers of Christ. The Epistle, Gospel and Credo remind us of the public life of Christ and His doctrine, which He taught us by the mouth of the prophets and Apostles as, also, by His own divine lips, and by the voice of the Church, which He instituted.
The Offertory or the Antiphon of the Offertory is the preamble of the commencement of Christ's passion, which He began by His agony and prayer in the garden of Olives. When the chalice is uncovered and the oblation of the Host and chalice is made, which action is the beginning of the sacrifice, we recall to mind how the Saviour of the world fell into the sacrilegious hands of His enemies, and the numerous and varied tortures to which they subjected Him at the very beginning of His immolation and death. The priest washes his fingers, and thereby represents Pilate who washed his hands in the presence of the people. When the orate fratres - pray brethren is said by the priest, we recall the words of Pilate, who said: Ecce homo - behold the man. The Preface and Sanctus indicate, on the one hand, the wonderful sayings of Christ, and also His silence, as well as His innocence, which were proclaimed by Pilate; on the other hand, they recall the cries of the Jews: Hosanna et crucifige - Praise ye the Lord, crucify Him.
The Canon is recited in silence. It calls to mind Christ carrying the cross and His crucifixion, an event which astonished even nature itself. The elevation reminds us of Christ raised on the cross. Silence now prevails as far as Nobis quoque peccatoribus and Pater noster, when we recall to mind Christ hanging on the Cross where He prays in silence, and afterwards pronounced His seven words.
At the breaking of the Host, a particle of the Host is dropped into the chalice to represent the death of Christ, and the descent of His blessed spirit into hell. The Agnus Dei accompanied with the striking of the breast represents the conversion of those who were present at the death of the Saviour. The Communion and ablutions denote the burial of the Lord.
The Communion Antiphon having been read, the priest turns towards the people and salutes them. This is done to remind us of Christ risen from the dead and appearing to His Apostles when He imparted to them His holy peace. At the Post-Communion and the closing of the book, we are reminded of Christ, who conversed with His Apostles during the space of forty days, and afterwards ascended into heaven. The blessing, which the priest gives to the faithful, reminds us of the descent of the Holy Ghost upon the Apostles. The last gospel and genuflection represent the preaching of the word of God in the world and to all men, all of whom however do not receive Christ. "But as many as received Him, He gave them power to be made the sons of God." In the final dissolution of the world, all shall see His glory, and "in the name of Jesus every knee shall bend in heaven, on earth, and in hell."
In this great allegory, it is worthy of note that the mystery of the consecration and the elevation is prominently placed in the middle of the Mass and to these, all that precedes and follows are referred. This beautifully represents how Christ crucified is placed in the middle of the ages - to whom all things are referred, upon whom all things depend, and in whom all things are contained. The ancient world is referred to Christ, since it was expecting and preparing for Him; the new world is referred to Him also, since it has been crucifying or receiving Him, opposing or honoring Him throughout all time and will continue to do so even to the final separation of the just and the unjust.
The Restricted Allegorical Meaning
Speaking in the restricted allegorical sense, or inasmuch as it simply represents the Passion of the Lord, the divine drama of the Mass may be divided into various acts or scenes in which are exhibited to the piety of the faithful the various mysteries of the sufferings of Christ from the garden of Olives down to the burial, as well as the resurrection and the other glorious mysteries which follow. These scenes are the following:
The departure of the priest in company with his attendants from the sacristy represents Christ going out with His disciples from the chamber of the Last Supper to Mount Olivet.
The Confiteor reminds us of the prayer and agony of Christ in the garden. When the priest ascends the altar and kisses it, we are reminded of Christ in the presence of His enemies and betrayal with a kiss. The Introit reminds us of our Lord in the house of Annas, where He received a blow on the cheek. When the Kyrie eleison and Gloria are recited, the priest stands in the middle of the altar, and we are thereby reminded of Jesus, who stood before Caiphas and, also, the threefold denial by Peter. When the priest kisses the altar and turns towards the people, whom he salutes with the words Dominus vobiscum - the Lord be with you, we are reminded of the look which our Lord gave to Peter. When the priest recites the Epistle, we are reminded of the courtroom of Pilate.
The transfer of the book and the recitation of the Munda cor recall Christ who was sent to Herod and who was mocked by him. The Gospel and Credo recall Christ standing before the various tribunals where He confessed Himself to be the Son of God and declared that His kingdom was not of this world.
The unveiling of the chalice recalls Christ, when He was stripped of His garments and was scourged.
The chalice, after the oblation, is covered with the pall. This act represents Christ crowned with thorns.
The washing of the hands reminds us of Pilate, who washed his hands; the Jews thereupon exclaiming: "Let His blood be upon us."
The Orate fratres recalls Christ shown to the people by Pilate, who said Ecce Homo - Behold the man. When the Preface, Sanctus, and Hosanna are recited, we are reminded of Pilate proclaiming the innocence of Christ to the Jews who, only a few days before, hailed Him with Hosannas, but now clamor for His death.
When the priest makes a profound bow, and the sign of the cross on the oblatory offerings, we recall Christ's condemnation to death, and the taking the cross upon His shoulders.
When the priest prays in silence and recites the Memento, etc., we are reminded of our Lord carrying the cross up Calvary's mount.
When the priest extends his hands over the oblations, we are reminded of Christ stretched out on the nailed to the cross.
The elevation of the Sacred Host and chalice tell of Christ raised upon the cross, and pouring out His blood from open wounds.
When the priest prays in silence, and afterwards makes a number of signs of the cross, we are exhorted to think of Christ praying on the cross and suffering without a murmur.
At the Nobis quoque peccatoribus, we are reminded of the conversion of the penitent thief.
The Pater noster, with its seven petitions, recalls the seven last words spoken by Christ on the cross.
The separating the Host and dropping the particle in the chalice recalls the death of Christ and the descent of His blessed spirit into hell.
The Agnus Dei recalls the conversion of the multitudes, who witnessed the prodigies accompanying the death of Christ.
The unveiling of the chalice and the communion represent the taking down of the body of Christ from the cross and its burial.
The Antiphon of communion represents the resurrection of the Lord.
When the priest turns toward the people and salutes them, we recall the risen Lord appearing to and wishing the disciples His holy peace.
The post-communion prayers and closing the book tell of Christ teaching His disciples during the space of forty days and then ascending up into heaven.
At the last Gospel we are reminded of Christ crowned with glory in heaven and there ruling the Church, which is to teach all nations until the end of time.
[Note: Fellow Catholic Michael Sestak has put together a wonderful video presentation of the allegorical meaning of Holy Mass, which The Radical Catholic heartily endorses. Enjoy!]
Third in a series treating the Symbolism of the Traditional Form of Holy Mass
by Fr. François Xavier Schouppe, S.J.
Some ceremonies are common to a great extent and are repeated according to circumstances. Among ceremonies of this kind are the frequent use of the sign of the cross, genuflections, inclinations of the head, the raising of the eyes, the raising and joining of the hands, the extension of the hands, the turns and salutations to the people, and, so to speak, the dialogues of the people, the varied changes of place, incensing, kissing the altar, the raising and lowering of the voice and silence.
His Eminence Cardinal Burke with head bowed, hands joined in prayer
The Sign of the Cross
After the manner of a blessing, the priest makes the sign of the cross with his right hand, on himself, on the missal, on the incense and the offerings. He makes the sign of the cross even over the consecrated Host and Chalice; but in this case the sign of the cross differs from the benediction properly so called.
The sign of the cross is used, first, as the sign and source of the blessing and the grace of God, because the cross is the chief instrument of the passion and the death of Christ and is therefore rightly considered to be the source and the fountain of every blessing. It is used, second, to commemorate the death of Christ in whose memory the Holy Sacrifice is daily offered. Since the cross most fittingly represents the passion and death of Christ, it becomes, by its frequent repetition, impressed on the minds of both priest and people that the sacrifice of the altar is the same as the sacrifice of the cross, for in the consecrated host there is, verily, the same body of Christ which was nailed to the cross and in the chalice the same blood which was spilt on Calvary.
It should be observed that at times the sign of the cross is made only once, then again twice, three times and finally five times. These acts have many mystical meanings. When the sign of the cross is made once, it signifies the unity of the divine essence, or the unity of person in Christ. When it is made twice, it signifies the two natures in Christ, the human and divine. When it is made three times, it signifies the trinity of persons in God - Father, Son and Holy Ghost. And when it is made five times, it is to remind us of the five wounds inflicted on the body of the Lord.
Genuflection
The genuflection is an external act of reverence, adoration, humility and submission paid to the divine majesty. By its use, the Church intends to manifest that honor which is due to the divine majesty, not only in words, but also in acts; not only internally, but even externally. in this action, the whole man combines to honor the Creator. It is also intended as a sign and incentive to that interior reverence and humiliation which the creature owes to the Creator.
Bowing the Head
The bowing of the head is an external act of reverence and submission. In character it is not so solemn an act as the genuflection. The bow is more or less profound, according as the words and circumstance demand. Thus, all that belongs to this supreme act of worship is carried out in the most perfect manner.
Lifting the Eyes
The lifting of the eyes to heaven is done, first, in imitation of Christ who, when praying to His heavenly Father frequently and more especially at the Last Supper, deigned to lift up His eyes; second, because it is natural to raise the eyes when we address any one; and third, that the mind and internal intention may be directed to God through the external elevation of the eyes. "To Thee have I lifted up my eyes, who dwellest in heaven." (Ps. 122:1)
Raising and Joining the Hands
The hands are held elevated when praying, first, because it is proper for the suppliant to extend his hands to those from whom he expects help; second, because the Psalmist advises this act: "Lift up your hands to the holy places and bless ye the Lord!" (Ps. 133:2); third, because Moses prayed in this manner for the people who were fighting the battles of the Lord; fourth, because Christ on the cross prayed with extended arms; and finally, that the raising of the hands may be an indication and help to the elevation of the heart.
The hands are raised and joined in the form of a circle when the priest recites the Gloria in Excelsis, the Credo, the Veni sanctificator, the Te igitur, the Memento, and the Benedicat. This is the natural posture which man assumes in the act of exultation, praise and supplication. The priest adopts this posture so that he may show that he magnifies God with all his heart, and he signifies, too, that with all his heart he believes in God and seeks divine aid and all benedictions which he desires to pour forth on the oblations, on himself, on the bystanders, and on all the other faithful, whether living or dead.
Extending the Hands
The priest extends his hands and immediately joins them when he says Dominus vobiscum, Orate fratres, or Oremus, first, so that he may salute the people, not only by his turning to and addressing them, but with a gesture also; second, that he may express the sincere and ardent affection of his heart by which he calls down benedictions on the people and excites them to prayer.
Turning to the People
The priest frequently turns to the people saying, Dominus vobiscum or Orate fratres, or he speaks to the people, who answer through the server: first, to signify the union between the priest and the people, who, to gather as one family of Christ, offer the sacrifice; second, that with fraternal charity and mutual prayers and exhortations they may help each other; third, that we may comprehend how the people are united with Christ, the invisible priest, as they are with the priest at the altar. Seven times the people are sainted with the pious address Dominus vobiscum, "the Lord be with you," in order to signify how great a need we have of the help of God, and also to indicate the seven-fold gifts of the Holy Ghost.
Changes of Place
These are made, first, because various ceremonies, such as the confession at the foot of the altar, lessons, ablutions, etc., naturally require these movements; second, to signify the various journeys of the Lord, especially during the time of His passion; third, to remind us that we are travelers here below, and that, through all the vicissitudes of life's journey, we may rely upon Christ to conduct us safely to the haven of eternal rest. Under this head also may be considered the transferring of the book, which was formerly made and which, to this day to some extent is continued, for the convenience of the celebrant and the reason of the movements by which now and again another part of the altar is occupied. Besides these, there are some mystical meanings which will be explained in future essays.
Incensing
Incensing is done, first, as a mark of honor and adoration; second, as symbolic of the holocaust of Christ and all Christians which ascend by the fire of charity in the odor of sweetness; third, as an indication of the good odor of Christ diffused in His Church and throughout the universe; fourth, as representing the prayers of the saints on earth and in heaven, which ascend from hearts inflamed with love to the throne of God. "An angel came and stood before the altar having a golden censer, and there was given to him much incense that he should offer of the prayers of all saints." (Apoc. 8:3)
Kissing the Altar
The kissing of the altar and other articles is done, first, as an evidence of the respect due to holy things; second, as an evidence of love and devotion towards Christ who is symbolized by the altar. In performing this action, the priest extends his hands, as it were, to embrace Christ the Lord for the purpose of obtaining His blessing and good will, not only for himself, but for others.
Raising the Voice and Silence
The priest's voice is raised to address the people and pray with them that they may glorify God or express more ardently their affection. Silence is observed to indicate and to aid recollection of mind as well as reverence. This is done to remind the worshippers that the sublimest mysteries are being enacted and that the sacred words may not be made common. The alternation, changing from silence to audible speech, represents both the sacred silence observed and the precious words of the divine victim spoken at the time of His passion.
