On this Sunday, the Church again calls on us to rejoice in the Advent of the Redeemer, and at the Introit sings:
Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men: for the Lord is nigh. Be nothing solicitous; but in every thing by prayer let your requests be made known to God (Phil. 4). Lord, Thou hast blessed Thy land; Thou hast turned away the captivity of Jacob (Ps. 84).
Prayer of the Church
Incline Thine ear, O Lord, we beseech Thee, unto our prayers: and enlighten the darkness of our mind by The grace of thy visitation.
Epistle (Phil. 4:4-7)
Brethren, 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. And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus our Lord.
Q. What is meant by "rejoicing in the Lord"?
A. By "rejoicing in the Lord" is meant rejoicing in the grace of the true faith we have received, in the hope of obtaining eternal happiness; rejoicing in the protection of the Most High, under which we stand; and in the persecution for justice's sake, in which Christ Himself exhorts us to rejoice, and in which the Apostle Paul gloried (2 Cor. 7:4).
Q. What else does St. Paul teach in this epistle?
A. He exhorts us to give all a good example by a modest and edifying life, to which we should be directed by the remembrance of God's presence and His coming to judgment (Chrysostom 33, in Joann.); he warns us against solicitude about temporal affairs, advising us to cast our care on God, who will never abandon us in our needs, if we entreat Him with confidence and humility.
Q. In what does "the peace of God" consist?
A. It consists in a good conscience (Ambrose), in which St. Paul gloried and rejoiced beyond measure (2 Cor. 1:12). This peace of the soul sustained all the martyrs, and consoled many others who suffered for justice's sake. Thus St. Tibertius said to the tyrant: "We count all pain as naught, for our conscience is at peace." There cannot be imagined a greater joy than that which proceeds from the peace of a good conscience. It must be experienced to be understood.
Aspiration
The peace of God, that surpasseth all understanding, preserve our hearts in Christ Jesus. Amen.
Gospel (Jn. 1:19-28)
At that time the Jews sent from Jerusalem priests and Levites to John, to ask him, Who art thou? And he confessed, and did not deny; and he confessed: I am not the Christ. And they asked him, What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou, that we may give an answer to them that sent us? What sayst thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias. And they that were sent were of the Pharisees. And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet? John answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not: the same is he that shall come after me, who is preferred before me, the latchet of whose shoe I am not worthy to loose. These things were done in Bethania beyond the Jordan, where John was baptizing.
Q. Why did the Jews send messengers to St. John to ask him who he was?
A. Partly because of their curiosity, when they saw St. John leading such a pure, angelic and penitential life; partly, as St. Chrysostom says, out of envy, because St. John preached with such spiritual force, baptized and exhorted the people to penance, that the inhabitants of Jerusalem came to him in great numbers; partly, and principally, they were impelled by the providence of God to demand publicly of St. John if he were the Messiah, and thus be directed to Christ that they might be compelled to acknowledge Him as the Messiah, or have no excuse for rejecting Him.
Q. Why did the Jews ask St. John, if he were not Elias or the prophet?
A. The Jews falsely believed that the Redeemer was to come into this world but once, then with great glory, and that Elias or one of the old prophets would come before Him, to prepare His way, as Malachias (4:5) had prophesied of St. John; so when St. John said of himself that he was not the Messiah, they asked him, if he were not then Elias or one of the prophets. But Elias, who was taken alive from this world in a fiery chariot, will not reappear until just before the second coming of Christ.
Q. Why did St. John say, he was not Elias or the Prophet?
A. Because he was not Elias, and, in reality, not a prophet in the Jewish sense of the word, but more than a prophet, because he announced that Christ had come, and pointed Him out.
Q. Why does St. John call himself "the voice of one crying in the wilderness"?
A. Because in his humility, he desired to acknowledge that he was only an instrument through which the Redeemer announced to the abandoned and hopeless Jews the consolation of the Messiah, exhorting them to bear worthy fruits of penance.
Q. How do we bear worthy fruits of penance?
A. We bear fruits of penance when, after our conversion, we serve God and justice with the same zeal with which we previously served the devil and iniquity; when we love God as fervently as we once loved the flesh - that is, the desires of the flesh - and the pleasures of the world; when we give our members to justice as we once gave them to malice and impurity (Rom. 6:19); when the mouth that formerly uttered improprieties, when the ears that listened to detraction or evil speech, when the eyes that looked curiously upon improper objects now rejoice in the utterance of words pleasing to God, to hear and to see things dear to Him; when the appetite that was given to the luxury of eating and drinking now abstains; when the hands give back what they have stolen; in a word, when we put off the old man, who was corrupted, and put on the new man, who is created in justice and holiness of truth (Eph. 4:22-24).
Q. What was the baptism administered by St. John, and what were its effects?
A. The baptism administered by John was only a baptism of penance for forgiveness of sins (Lk. 3:3). The ignorant Jews, not considering the greatness of their transgressions, St. John came exhorting them to acknowledge their sins, and do penance for them; that, being converted and truly contrite, they might seek their Redeemer, and thus obtain remission of their offences. We must, then, conclude that St. John's baptism was only a ceremony or initiation by which the Jews enrolled themselves as his disciples to do penance as a preparation for the remission of sin by means of the second baptism, viz., of Jesus Christ.
Q. What else can be learned from this gospel?
A. We learn from it to be always sincere, especially at the tribunal of penance, and to practice the necessary virtue of humility, by which, in reply to the questions of the Jews, St. John confessed the truth openly and without reserve, as shown by the words, "the latchet of whose shoe I am not worthy to loose," as the lowest of Christ's servants, giving us an example of humility and sincerity which should induce us always to speak the truth, and not only not to seek honor, but to give to God all the honor shown us by man. Have you not far more reason than John, who was such a great saint, to esteem yourself but little, and to humble yourself before God and man? "My son," says Tobias (4:14), "never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning."
Aspiration
O Lord, banish from my heart all envy, jealousy and pride. Grant me instead to know myself and Thee, that by the knowledge of my nothingness, misery and vices, I may always remain unworthy in my own eyes, and that, by the contemplation of Thy infinite perfections, I may seek to prize Thee above all, to love and to glorify Thee, and practice charity towards my neighbor. Amen.
The Immaculate Conception Peter Paul Rubens (1577-1640)
Deus, qui per Immaculatam Virginis conceptionem dignum Filio tuo habitaculum praeparasti: quaesumus; ut qui ex morte eiusdem Filii tui praevisa, eam ab omni labe praeservasti, nos quoque mundos eius intercessione ad te pervenire concedas.
O God, by the Immaculate Conception of the Virgin, Thou prepared a worthy habitation for Thy Son; we beseech Thee, that, as by the foreseen death of Thy same Son Thou preserved her from all stain of sin, so Thou would grant us also, through her intercession, to come to Thee with pure hearts.
On this day the Church not only makes mention in the office of the priest, but also in the Mass, of the two different Advents of Christ, that by His first gracious advent may be gladdened, and by His last terrible coming at the day of judgment we may be impressed with salutary fear. With this intention she cries out at the Introit:
People of Sion, behold the Lord shall come to save the nations; and the Lord shall make the glory of his voice to be heard in the joy of your heart (Is. 30:30). Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep (Ps. 79).
Prayer of the Church
Stir up our hearts, O Lord, to prepare the ways of Thine only-begotten Son: that through His advent we may be worthy to serve Thee with purified minds; who livest and reignest with God the Father, in union with the Holy Ghost, God for ever and ever. Amen.
Epistle (Rom. 15:4‑13).
Brethren, what things soever were written, were written for our learning, that through patience and the comfort of the scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, and with one mouth, you may glorify God and the Father of Our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. But that the Gentiles are to glorify God for His mercy, as it is written: Therefore will I confess to Thee, O Lord, among the Gentiles, and will sing to Thy name. And again he saith: Rejoice, ye Gentiles, with His people. And again: Praise the Lord, all ye Gentiles, and magnify Him, all ye people. And again, Isaias saith: There shall be a root of Jesse, and He that shall rise up to rule the Gentiles, in Him the Gentiles shall hope. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, and in the power of the Holy Ghost.
Q. What does St. Paul teach in this epistle?
A. The Jews and Gentiles who had been converted to the Christian faith were disputing among themselves at Rome, in regard to abstinence and the use of certain kinds of food, reproaching each other severely; the Jews boasted that the Savior, according to promise, was born of their nation, thus claiming Him from the Gentiles, who, in their turn, reproached the Jews for their ingratitude in having crucified Him. To restore harmony St. Paul shows that each had reason, the Jews and Gentiles alike, to praise God, to whose grace and goodness they owed all; that each had in Him a Redeemer in whom they could hope for salvation; and he warns them not to deprive themselves of that hope by contentions. By these words the Apostle also teaches that we too, have great reason to praise God, and to thank Him for calling us, whose forefathers were heathens, to the Christian faith, and to guard against losing our salvation by pride, envy, impurity, etc.
Q. Why should we read the Scriptures?
A. That we may know what we are to believe, and do in order to be saved, as all Scripture inspired by God is profitable to teach, to reprove, to correct, to instruct in justice (11 Tim. 3:16); that we may learn from what Christ has done for us, and the saints for Christ, to be patient in our sufferings, and to be consoled and encouraged by their example. To derive this benefit from the Scriptures, the Catholic must read them by the light of that Spirit through whose assistance they came into existence, who lives and remains for ever with the Church: that is, the light of the Holy Ghost must be sought, that their meaning may be read according to the sense of the Church and not be explained according to the reader's judgment. For he who reads the holy Scriptures by the light of his own private judgment, must, as experience shows, of necessity diverge from the right path, become entangled in manifold doubts, and at last, lose the faith entirely. For this reason the Catholic Church has very properly limited the reading of the Bible, not as has been falsely asserted, unconditionally forbidden it, but she allows the reading of those editions only, which are accompanied by notes and explanations that the unity of faith may not be disturbed, and that among Catholics there may not be the terrible bewilderment of the human intellect which has taken place among the different heretical sects who have even declared murder, bigamy and impurity to be permissible on the authority of the Bible. We are to consider also, that Christ never commanded the Bible to be written or read, and that not the readers but the hearers and the followers of the word of God by which is meant those who hear the word of God in sermons, and keep it, will be saved!
Q. Why is God called a God of patience, of consolation, and of hope?
A. He is called a God of patience because He awaits our repentance; of consolation, because He gives us grace to be patient in crosses and afflictions, and so consoles us inwardly, that we become not faint‑hearted; of hope, because He gives us the virtue of hope, and because He desires to be Himself the reward we are to expect after this life.
Aspiration
O God of patience, of consolation and of hope, fill Our hearts with peace and joy, and grant that we may become perfect in all good, and by faith, hope and charity, attain the promised salvation.
Gospel (Mt. 11:2‑10)
At that time, when John had heard in prison the works of Christ, sending two of his disciples, he said to Him: Art Thou He that art to come, or do we look for another? And Jesus making answer, said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them: and blessed is he that shall not be scandalized in Me. And when they went their way, Jesus began to say to the multitudes concerning John, What went you out into the desert to see? A reed shaken with the wind? But what went you out to see? A man clothed in soft garments? Behold, they that are clothed in soft garments are in the houses of kings. But what went you out to see? A prophet? Yea I tell you, and more than a prophet. For this is he of whom it is written, Behold, I send my Angel before thy face, who shall prepare thy way before thee.
Q. Why was St. John in prison?
A. He was in prison, and lost his life, because he had rebuked king Herod for his adulterous marriage with his brother's wife (Mt. 14:310). Truth, as the proverb says, is certainly a very beautiful mother, but she usually bears a very ugly daughter: hatred. St. John experienced that speaking the truth very often arouses hatred and enmity against the speaker. Let us learn from him to speak the truth always, when duty requires it, even if it brings upon us the greatest misfortunes, for, if with St. John we patiently bear persecution, with St. John we shall become martyrs for truth.
Q. Why did St. John send his disciples to Christ?
A. That they should learn from Christ, who had become illustrious by His teachings and miracles, that He was really the promised Messiah, the Savior of the world, whom they should follow.
Q. Why did Christ say to the disciples of St. John: "Go and say to John, the blind see, the lame walk," etc.?
A. That they should, by His miracles, judge Him to be the Messiah because the prophets had predicted that He would work such miracles (Isai. 35:5‑6). "Christ," says St. Cyril, "proved that He was the Messiah by the grandeur as well as by the number of His miracles."
Q. Why does Christ add: "And blessed is he who shall not be scandalized in Me"?
A. Christ used these words in reference to those who would be scandalized by His poverty, humility and ignominious death on the cross, and who for these reasons would doubt and despise Him, and cast Him away; though "man," as St. Gregory says, "owes all the more love to the Lord, his God, the more humiliations He has borne for him."
Q. What was our Lord's object in the questions He asked concerning St. John?
A. His object was to remove from St. John all suspicion of failing in faith in Him; and to praise the perseverance with which, although imprisoned and threatened with death, he continued to fill his office of preacher, thus constituting him an example to all preachers, confessors and superiors, that they may never be deterred by human respect, or fear of man, or other temporal considerations, from courageously fulfilling their duties. Our Lord commended also rigorous penance, exhibited by St. John's coarse garments and simple food, that we may learn, from his example, penance and mortification.
Q. Why does Christ say that St. John was "more than a prophet"?
A. Because St. John was foretold by the prophet Malachias as was no other prophet; because of all the prophets he was the only one who with his own eyes saw Christ and could point Him out, and was the one to baptize Him: and because like an angel, a messenger of God, he announced the coming of the Savior, and prepared the way for the Lord.
Q. How did St. John prepare the way for the Savior?
A. By his sermons on penance, and by his own penitential life He endeavored to move the hearts of the Jews, that by amending their lives, they might prepare to receive the grace of the Messiah, for God will not come with His grace into our hearts if we do not prepare His way by true repentance.
Aspiration
O Lord Jesus, by the praise Thou didst accord to Thy forerunner St. John, for his firmness and austerities, inflame our hearts with love to imitate his steadfastness and penance, that we may never do anything to please man which may be displeasing to Thee; grant us also Thy grace that we too, like St. John, may have those who are confided to our care, instructed in the Christian doctrine.
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.]
The first Sunday in Advent is the first day of the Ecclesiastical Year, and the beginning of the holy season of Advent. The Church commences, on this day, to contemplate the coming of the Redeemer, and with the prophets to long for Him; during the entire season of Advent she unites her prayers with their sighs, in order to awaken in her children also the desire for the grace of the Redeemer; above all to move them to true penance for their sins, because these are the greatest obstacles in the path of that gracious Advent; therefore she prays at the Introit of the day's Mass:
To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed: neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Show me, OLord, Thy ways, and teach me Thy paths. (Ps. 24)
Prayer of the Church
Raise up, we beseech Thee, O Lord, Thy power, and come; that by Thy protection we may deserve to be rescued from the threatening dangers of our sins, and to be saved by Thy deliverance.
Epistle (Rom. 13:11-14)
Brethren, knowing the time, that it is now the hour for us to rise from sleep: for now our salvation is nearer than when we believed. The night is past, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and strife; but put ye on the Lord Jesus Christ.
Q. What does St. Paul teach us in this epistle?
A. After fully explaining the duties of a Christian life to the Romans who were converted mainly by St. Peter, he exhorts them to hesitate no longer to fulfil these duties, and he seeks to move their hearts by this time of grace, presented them by the Christian dispensation, and by the shortness of the time of grace.
Q. What is here meant by "sleep"?
A. The stupidity and blindness of the soul that, forgetting her God, is sunk in a lukewarm, effeminate, slothful and lustful life, which, when it is gone, leaves nothing more than a dream.
Q. Why does St. Paul say "salvation is nearer"?
A. He wishes to impress upon the Romans that they now have far greater hope of salvation than when they first became Christians, and that they should secure it by a pious life, because death, and the moment on which depended their salvation, or eternal reward, was drawing near. "What is our life," says St. Chrysostom, "other than a course, a dangerous course to death, through death to immortality?"
Q. What is the signification of day and night?
A. The night signifies the time before Christ, a night of darkness, of infidelity and of injustice; the day represents the present time, in which by the gospel Christ enlightens the whole world with the teachings of the true faith.
Q. What are "the works of darkness"?
A. All sins, and especially those which are committed in the dark, to shun the eye of God and man.
Q. What is the "armor of light"?
A. That faith, virtue and grace, the spiritual armor, with which we battle against our three enemies, the world, the flesh, and the devil, and in which armor we should walk honestly before all men. A Christian who in baptism has renounced the devil and all his pomps, must not live in vice, but must put on Christ Jesus, that is, must by the imitation of Christ's virtues adorn his soul, as it were, with a beautiful garment. This text (verse 13) moved St. Augustine to fly from all works of uncleanness in which he had been involved, and to lead a pure life which he had before thought difficult.
Aspiration
Grant, O Lord, that we may rise by penance from the sleep of our sins, may walk in the light of Thy grace by the performance of good works, may put on Thee and adorn our souls with the imitation of Thy virtues. Amen.
Gospel (St. Luke 21:25-33)
At that time, Jesus said to His disciples: There shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves, men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved; and then they shall see the Son of Man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand. And He spoke to them a similitude: See the fig-tree, and all the trees; when they now shoot forth their fruit, you know that summer is nigh. So you also, when you shall see these things come to pass, know that the Kingdom of God is at hand. Amen I say to you, this generation shall not pass away till all things be fulfilled. Heaven and earth shall pass away, but My words shall not pass away.
Q. Why does the Church cause the Gospel of the Last Judgment to be read on this day?
A. To move us to penance, and to induce us to prepare our souls for the coming of Christ, by placing the Last Judgment before our minds. Should not the thought of this terrible Judgment, when all good and all evil will be revealed, and accordingly be rewarded or punished in the presence of the whole world - should not this thought strengthen us in virtue?
Q. What signs will precede the Last Judgment?
A. The sun will be obscured, the stars will lose their light and disappear in the firmament, (Isai. 13:10) lightning and flames will surround the earth, and wither up every thing; the powers of heaven will be moved, the elements brought to confusion; the roaring of the sea with the howling of the winds and the beating of the storms will fill man with terror and dread. Such evil and distress will come upon the world, that man will wither away for fear, not knowing whither to turn. Then will appear the sign of the Son of Man in heaven, the Holy Cross, the terror of the sinners who have scorned it, the consolation of the just who have loved it (Matt. 24:30).
Q. Why will all this come to pass?
A. Because as the people love the creatures of God so inordinately, more than the Creator, and use them only to His dishonor, He will destroy them in this terrible manner, arming all creatures for vengeance against His enemies (Wisdom 5:8-24.) and showing by the manner of their destruction the evils which will fall upon all sinners. The darkness of the sun will indicate the darkness of hell; the blood-red moon, the anger and wrath of God; the disappearance and falling of the stars, will represent the fall of sinners into the abyss of hell and their disappearance from earth; and the madness of the elements, will exhibit the rage of the beasts of hell. Sinners will then vainly, and too late, repent that they have attached their hearts to things whichwill end so horribly, and that only increase their torments.
Q. Why does Christ nevertheless command: "Lift up your heads, for your redemption is at hand"?
A. These words are spoken to the just who, as long as they live on earth, are like prisoners and exiles, but who at the Last Judgment will be taken body and soul into their long desired fatherland, the Kingdom of Heaven: into the freedom of the children of God. These will have reason to raise their heads, now bowed in mourning, and to rejoice.
Q. How will the Last Judgment commence?
A. By the command of God, the angels will sound the trumpets, summoning all men from the four parts of the earth to come to judgment (1 Thess. 4:15). Then, the bodies of the dead will unite with their souls, and be brought to the valley of Josaphat, and there placed, the just on the right, the wicked on the left (Matt. 25:33). Then the devils as well as the angels will appear; Christ Himself will be seen coming in a cloud, in such power and majesty that the sinners will be filled with terror. They will not dare to look at Him, and will cry to the mountains to fall upon them, and to the hills to cover them (Luke 23:30).
Q. How will the judgment be held?
A. The book of conscience, upon which all men are to be judged, and which closed with this life, will be opened. All good and evil thoughts, words, deeds and motives, even the most secret, known only to God, will then be as plainly revealed to the whole world as if they were written on each one's forehead; by these each one will be judged, and be eternally rewarded, or eternally punished. O God! If we must then give an account of every idle word (Matt. 12:36), how can we stand in the face of so many sinful words and actions?
Q. Why will God hold a universal public judgment?
A. Although immediately after death, a special private judgment of each soul takes place, God has ordained a public and universal judgment for the following reasons: first, that it may be clearly shown to all how just has been His private judgment, and also that the body which has been the instrument of sin or of virtue may share in the soul's punishment or reward; secondly, that the justice which they could by no means obtain in this life may be rendered before the whole world to the oppressed poor, and to persecuted innocence, and that the wicked who have abused the righteous, and yet have been considered honest and good, may be put to shame before all; thirdly, that the graces and means of salvation bestowed upon each, may be made known; fourthly, that the blessed providence of God which often permitted the righteous to suffer evil while the wicked prospered, may be vindicated, and it be shown on that day that His acts are acts of the greatest wisdom; fifthly, that the wicked may learn the goodness of God, not for their comfort or benefit, but for their greater sorrow, that they may see how He rewards even the slightest work performed for His love and honor; finally, that Christ may be exalted before the wicked on earth as before the good in heaven, and that the truth of His words may solemnly be made manifest.
Aspiration
Just art Thou, O God, and just are Thy judgments! Ah, penetrate my soul with holy fear of them, that I may be kept always in awe, and avoid sin. Would that I could say with the penitent St. Jerome: "Whether I eat or drink, or whatever I do, I seem to hear the awful sound of the trumpet in my ears: 'Arise ye dead, and come to judgment'."
There are several elevations in the Latin Rite of Holy Mass, the two most notable being the regular elevation prior to Communion, which is accompanied by the words "Ecce Agnus Dei" ("Behold, the Lamb of God"), and the major elevation, which takes place immediately after the Consecration, at which the priest raises the Blessed Victim above his head for all to behold and adore. While the former elevation is quite ancient - it can be traced back at least to the time of the Apostolic Constitutions of the 4th century - the latter elevation is a relatively recent addition to Holy Mass, having begun sometime in the late 12th century and integrated into the official rubrics by Pope St. Pius V in the 16th century. It is this latter elevation which, in the Latin Rite, is generally known under the name "elevation." As such, the elevation is a prime example of authentic liturgical development.
It is worth noting that the development of the elevation as a standard part of the Holy Sacrifice of the Mass contributed greatly to the practices of Eucharistic processions and Eucharistic adoration - both of which have become part and parcel of traditional Catholic spirituality. Elevation itself is now understood as such a theologically significant moment during the Sacrificial Mystery - it is mystically symbolic of Our Blessed Lord being raised upon the cross at Calvary - that the Mass, whether in the Extraordinary Traditional Latin or the Ordinary vernacular form, is practically unthinkable without it. It is a supremely Catholic practice, as it is a powerful expression of our faith in and devotion towards the Real Presence of Our Blessed Lord in the Sacrificial Victim. And who among the faithful has not, at least once, felt the urge to call out, as did our forefathers in the Faith, "Hold, sir priest! Hold!" so that we may savor the moment?
Below you will find images recording the continuity of the practice of elevation throughout the last 800 years. In many of them, you will notice that the altar server is holding either a tall candle or a staff topped with a candle. This is the so-called "elevation candle," which was used to illumine the Sacred Victim in poorly lit churches and chapels, making it more easily visible to the faithful. In many traditional parishes today, the elevation candle, placed on the Epistle side of the altar, is lit immediately after the Sanctus and extinguished either after the sanctuary door is closed or after the final oblutions. At High Mass, this function can be taken over by torch-bearers, who kneel at the foot of the altar, similar to the depictions below.
Omnipotens sempiterne Deus, qui nos omnium Sanctorum tuorum merita sub una tribuiste celebritate venerari: quaesumus; ut desideratam nobis tuae propitiationis abundantiam, multiplicatis intercessoribus largiaris.
Almighty, everlasting God, Who hast granted us to venerate in one solemnity the merits of all Thy Saints, we beseech Thee, that as our intercessors are multiplied, Thou wouldst bestow upon us the desired abundance of Thy mercy.
Omnipotens sempiterne Deus, qui in dilecto Filio tuo, universorum Rege, omnia instaurare voluisti: Concede propitius, ut cunctae familiae Gentium, peccati vulnere disgregatae, eius suavissimo subdantur imperio.
Almighty, everlasting God, who hast willed to restore all things in Thy beloved Son, the King of the universe, mercifully grant that all the nations of mankind who are torn asunder by the wounds of sin, may submit to His most sweet rule.
The Archangel Michael Defeating Satan
Guido Reni (1575-1642)
Deus, qui, miro ordine, Angelorum ministeria hominumque dispensas: concede propitius: ut, a quibus tibi ministrantibus in caelo semper assistitur, ab his in terra vita nostra muniatur.
O God, Who, after a marvelous order, didst dispose the ministries of angels and of men: grant in Thy mercy that our life may be defended on earth by them who stand forever before Thee and minister unto Thee in Heaven.
Deus, qui nos hodierna die Exaltationis sanctae Crucis annua solemnitate laetificas: praesta, quaesumus; ut, cujus mysterium in terra cognovimus, ejus redemptionis praemia in caelo mereamur.
O God, Who on this day dost gladden us by the yearly feast of the Exaltation of the Holy Cross: grant, we beseech Thee, that we, who on earth, acknowledge the Mystery of Redemption wrought upon it, may be found worthy to enjoy the rewards of that same Redemption in heaven.
