An Interview with Cardinal Brandmüller

His Eminence Walter Cardinal Brandmüller

Q: Your Eminence, why are conservatives so hard and merciless? 

A: Are they? I have not met a person who was merciless because he is conservative. There are both merciful and merciless people among both liberals and conservatives. However, is the doctor who withholds a life-saving operation from a patient and instead allows him as much alcohol and nicotine as he likes being merciful? Or one who gives a diabetic chocolate cake? 

Q: But don't conservatives rather speak of sin, whereas liberals talk about forgiveness and mercy?

A: That's a new one on me. Where do you get this? From a newspaper? Liberals also talk about sin. But they do usually mean something else, that's true. For them, sin is rather like bad parking or cheating on a diet. What, then, is sin? 

Q: And your answer?

A: Sin is a morally inferior attitude or action by which people harm themselves and others. 

Whereby, we have all learned that we feel bad when we do what is bad and false; that fraud, adultery, murder, etc., have never actually made a person happier. Dostoevsky wrote entire novels about this dark secret. 

Q: But aren't conservatives rather more fearful, whereas liberals are more courageous?

A: Where is this coming from? Do we talk about elephants "courageously" stomping through a china shop? I would never confuse caution in handling precious vessels with fearfulness.

Q:  How did conservatives acquire the reputation of being obscurantists, as opposed to the liberal luminaries?

A: Am I supposed to laugh at that? The charge of "obscurantism" is a straw man drawn from the feretory of the so-called Enlightenment. It's a prejudice without any reasoned justification. Already more than 200 years ago, everyone who opposed this obsession with progress and the "spirit of the age" was slandered as being "obscurantist," while the Jacobins were styling themselves "luminaries" as they made heads roll for progress.

Q: Why, even 200 years later, are liberals still so fascinated with the notion of revolution?

A: You'll have to ask the liberals that. I shiver at the thought. Let's not forget how much blood and tears the great revolutions have shed over humanity! The Nazis also saw themselves as revolutionaries. Revolutionaries are pyromaniacs. 

Q: But do not conservatives like to look backwards, whereas liberals actually look forward and into the future?

A. [Nodding]

Q: Why?

A: I am a historian. The past is the stuff of experience and very concrete. The future is the realm of dreams and seducers, in which it is easy to make unsubstantiated claims and empty promises. Only on the sure basis of historical experience can the future be built. 

Q: Why has the conflict between conservatives and liberals broken out precisely over the issue of the family?

A: Ideologies that want to change man and society begin with the family and its destruction. That was the case with both Marx and Lenin. The family is the primordial cell of every human community. That's why it is so threatened. It should not be experimented with. I'm not talking about the latest madness of "freezing" female egg cells. But an unbelievable battle has erupted over the family - which, unfortunately, no one is defending like the Church. This was prophetically indicated by Popes Paul VI and John Paul II decades ago.

Q: How do you interpret the fact that the two biggest adversaries in this debate between conservatives and liberals in the Catholic Church, Cardinal Müller and Cardinal Kapser, are Germans?

A: I have to respond with Goethe: "In me there are two souls, alas!" This is, in a way, true of Germany, especially since the Reformation, in as far as Germany has divided into two camps. This division has since become evident in the Catholic Church in Germany, too.

Q: The 1535 conflict with Henry VIII over the indissolubility of marriage cost the Catholic Church the separation of the Anglicans. Was it worth the price? 

A: The question is poorly framed. No pope and no council can ignore the words of Jesus regarding marriage. "What therefore God hath joined together, let not man put asunder." Fidelity to the Word of God was more important to Pope Clement VII than the political threats of the English king. The Church has no right of disposal over the sacraments. The Apostle Paul says that we are merely custodians, and that a custodian must be loyal. The Church is a foundation, and the will of the founder is decisive.

Q: Do we not now, with the help of modern theologians, understand the Word of God much better than before?

A: God's Word is inexhaustible in both content and substance. That's why there can be real progress in our understanding. It is, however, unthinkable for our later understanding to contradict what has already been understood. Two times two remains four. Truth doesn't change. And God's Spirit does not contradict Itself.

Q: But isn't precisely this conflict necessary for a healthy Church? 

A: A certain degree of unrest does good to every community. Conservatives, too, need a surface upon which to strike their matches. Error, too, has its own role in the progress of understanding.

Q: Shouldn't we, however, fear a Church which consists of conservatives only?

A: That depends on what you mean by "conservative." 

Q: What does "conservative" mean, Your Eminence?

A: "Conservative," in culture and in religion, means something else than in politics. To uphold certain social circumstances or forms of government, such as monarchy, at all costs is not conservative. The same is true of life. The lizard sacrifices its tail to save himself. The true conservative understands sacrificing things of secondary importance to retain essentials. To preserve worthless things  is not conservative. It is not conservative to preserve the ashes, as John XXIII said, but to guard the embers. In dentistry, it is conservative to preserve the root, and not to pull the tooth. We need conservation, especially of important things such as blood and foods. What would become of the artwork of the world without conservators? The fire department, too, is conservative - when it arrives in time!

(Original: kath.net [German])

Holy Communion

by
Archbishop Alban Goodier, S.J.

(Photo: Pontifical Missionary Union)

There is an instinct in us all, no matter how unaccustomed we may be to pray, which seems to tell us that, if ever our prayer should be real and from the depth of the soul, it should be at the moment of Holy Communion. If the Blessed Sacrament is that which, on the authority of our Lord's own words, we believe it to be, His own true Body and His own true Blood, then there must be no imitation, there must be no mere playing at devotion, there must be a strong soul's genuine expression of itself, whenever we receive it into ourselves. Hence the universal custom of regular preparation for Communion, and regular thanksgiving after it, which in practice are made of almost as much account as the receiving of the Sacrament itself; hence, too, the further common custom of spending the first moments after Communion in intent contemplation, as if one feared that the use of a book, or of any other help to prayer, might be almost a desecration of a moment so solemn.

Undoubtedly the instinct is a good one, and both the resulting practices are good. At the same time, as with all things good, the importance of both can be exaggerated; preparation and thanksgiving are very far from being the Sacrament itself, while to one who is wholly unaccustomed to contemplation a book may help to prayer when without it the soul will be wholly distracted. But not on that account should one decline to make the effort. Rightly understood, contemplation is less beyond our range than is sometimes assumed, and there are none but may attain to it in some degree.

The following method of preparation and thanksgiving for Holy Communion is built upon this first principle. It is an easy form of contemplation; it is drawn from the three most elementary facts of Holy Communion; it is intended to be going on, no matter at what moment Communion is received, so that it is at once preparation and thanksgiving. It is reduced to the fewest possible words, for by many words contemplation is often only distracted; instead, it endeavours to take the affections that are immediately suggested, crystallizes them in a single sentence, and then offers them to the communicant to be held in the mind, and meant by the heart for so long as mind and heart are able to retain them.

What, then, is Holy Communion? It contains three facts: the fact of Jesus Christ, its Substance; the fact of myself, its recipient; the fact of the union between Him and myself, from which Communion takes its name. These three facts make three points, and they contain enough, for they suggest affections which will stay.

1 . The Fact of Jesus Christ

(a) The moment I say this to myself, meaning it, I make an Act of Faith. Hence with St. John in the boat on the Lake of Tiberias I say, and repeat with even more realized meaning: "It is the Lord." Or with the poor man appealing for his cure: "Lord, I believe, help Thou my unbelief." Or with St. Peter I can cry with my whole heart: "Thou art the Christ, the Son of the living God."

(b) Knowledge is the forerunner of love. Of how many men and women is it said that to know them is to love them! And if this is true of ordinary mortals, how much more true must it be of our Lord! The Act of Faith, then, persisted in and meant, insensibly develops into an Act of Love; if we go on saying and meaning, "Lord, I believe," we shall soon find ourselves saying: "Lord, I love." So in the words of Peter let my thoughts express themselves: "Lord, Thou knowest that I love Thee; Thou knowest all things, Thou knowest that I love Thee." Or with the Spouse in the Canticle: "I to my Beloved, and my Beloved to me." Or I can keep the words of à Kempis echoing in my heart: "Love Him, and keep Him for thy Friend who, when all leave thee, will not forsake thee, nor suffer thee to perish in the end."

(c) But when I say this, I find my Act of Love is insensibly going a step farther. As knowledge leads to love, so love expresses itself in confidence and trust; as, then, an Act of Faith leads insensibly to an Act of Love, so an Act of Love falls naturally into an Act of Hope. Hence, once again with St. Peter, we say: "Lord, to whom shall we go? Thou hast the words of eternal life"; or with the Psalmist: " The Lord is my Shepherd; who shall I fear? The Lord is the keeper of my soul; before whom shall I tremble?" Or with the writer of the Te Deum: " In Thee, Lord, I have hoped; I shall not be confounded for ever."

2. The Fact of Myself

(a) What a contrast! What an opposite extreme! In circumstances like these, in associations such as these, how inevitable is the Act of Humility, of self-abasement, whether saying with St. Elizabeth: "Whence is this to me that my Lord should come to me?" or with the soldier: "Lord, I am not worthy that Thou shouldst enter under my roof "; or with the Psalmist: "What is man that Thou shouldst be mindful of him? or the son of man that Thou shouldst visit him!"

(b) Not only of my nature am I, who am but dust and ashes, and, even at my best, but the work of His hands, compelled to humble myself before our Lord; I am lower down than that. I have lowered myself still more by misuse of that which He has made, by infidelity to Him, by sinfulness. In this way and that I have offended Him and soiled myself. Then, as I approach Him, I can but say: "Lord, be merciful to me a sinner." Or with the Prodigal: "Father, I have sinned against heaven and in thy sight. I am no longer worthy to be called thy son." Or in the words of the Miserere: " Have mercy on me, God, according to Thy great mercy."

(c) And yet, even while I speak, "while I am yet a great way off," like the father of the Prodigal, He comes to me and embraces me. This is the matter of fact; unworthy as I am, stained as I am and in rags, He will take me as I am if I will come. Then I cannot refuse. I can only say: "Take, Lord, and receive all my liberty." I can only cry: "Into Thy hands, Lord, I commend my spirit." I can only plead, offering myself to Him in the meantime: "Lord, he whom Thou lovest is sick."

3. The Fact of the Union

(a) This is the climax. My Lord and I are brought together, made actually one, so far as that is possible. It is not to be wondered at that at that moment words seem to fail us. We can only adore, and adoration is best expressed by silence. Our thoughts can only repeat, with St. Thomas: "My Lord and my God "; or the words of the Te Deum: "Tu Rex gloriae, Christe" (Thou, O Christ, art the King of Glory); or with the other St. Thomas: "Adoro te devote, latens Deitas" (Hidden Godhead, devoutly I adore Thee).

(b) When at length, as it were, I recover my power of speech, and my heart longs to express itself, what else can it do but break out in words of thanksgiving? It says with the priest in the Mass : "What return shall I make to the Lord for all He has given to me?" or, "Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi" (We praise Thee, we bless Thee, we adore Thee, we glorify Thee, we give thanks to Thee). Or, again, in the words of St. Paul: "Christ loved me, and gave Himself up for me."

(c) But there is no gratitude, no proof of confidence, greater than that which makes further appeals; and even while I thank Him for all that He is, and for all that He has done, I seem to hear Him say: "Hitherto you have asked nothing in My name. Ask and you shall receive, that your joy may be filled." So I turn my prayer, or my prayer turns itself, to one of petition; that I myself may do His will, "Lord, what wilt Thou have me to do?" that His will may be done in and by all His creatures, "Hallowed be Thy Name, Thy kingdom come, Thy Will be done on earth as it is in heaven"; and that if this thing or that, this favour or that, dear to my heart, for myself or for another, is in accordance with His will, it may be granted.

Hence the form here suggested will be summed up as follows:

What is Holy Communion?

• It is the Fact of Jesus Christ, which implies:
• An Act of Faith:
• "It is the Lord"
• "Lord, I believe, help my unbelief."
• "Thou art the Christ, the Son of the living God."
• An Act of Love:
• "Lord, Thou knowest all things; Thou knowest that I love Thee."
• "I to my Beloved, and my Beloved to me."
• "Love Him, and keep Him for thy Friend, who, when all leave thee, will not forsake thee, nor suffer thee to perish in the end."
• An Act of Hope:
• "Lord, to whom shall we go? Thou hast the words of eternal life."
• "The Lord is my Shepherd, whom shall I fear? The Lord is the Keeper of my soul; before whom shall I tremble?"
• "In Thee, O Lord, I have hoped; I shall not be confounded for ever."
• It is the Fact of Myself, which evokes:
• An Act of Humility:
• "Whence is this to me that my Lord should come to me?"
• "Lord, I am not worthy that Thou shouldst enter under my roof."
• "What is man that Thou shouldst be mindful of him, or the son of man that Thou shouldst visit him?"
• An Act of Contrition:
• "Lord, be merciful to me, a sinner."
• "Father, I have sinned against heaven and in Thy sight; I am no longer worthy to be called Thy son."
• "Have mercy on me, O God, according to Thy great mercy."
• An Act of Oblation:
• "Take, O Lord, and receive all my liberty."
• "Into Thy hands, O Lord, I commend my spirit."
• "Lord, he whom Thou lovest is sick."
• It is the Fact of the Union, which draws forth:
• An Act of Adoration:
• "My Lord and my God."
• "Thou, O Christ, art the King of Glory."
• "Hidden Godhead, devoutly I adore Thee."
• An Act of Thanksgiving:
• "What return shall I make to the Lord for all He has given to me?"
• "We praise Thee, we bless Thee, we adore Thee, we glorify Thee, we give Thee thanks."
• "Christ loved me, and gave Himself up for me."
• An Act of Petition:
• "Lord, what wilt Thou have me do?"
• "Hallowed by Thy name, Thy kingdom come, Thy will be done on earth as it is in heaven."

This is, of course, no more than a suggestion and a guide. The variety of acts that each might make for himself is very great, the prayers that might be given are infinite; and as every soul is different, so will each have its own different form of self-expression. Let it choose as it will, and pray in the way it finds best.

On Some Ceremonies in Particular

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.

Age si quid agis

In the case that my three loyal readers are wondering why these pages have grown quiet in the last days: worry not. After a period of prayer and penance, I have decided to invest some time in a project which shall, if all goes well, benefit a good many souls for years to come. First fruits should be ready for the plucking around Christmas. So, patience, gentle reader! You will be the first invited to the harvest.

This should, however, have no negative impact on the regular updating of the blog in regards to any current series, such as that on the Symbolism of the Traditional Form of Holy Mass by Fr. Schouppe, or that on the essays of Archbishop Alban Goodier. So, if you've been following those - and I hope you have - then you can rest assured that they will continue. 

The Blessed Sacrament

by
Archbishop Alban Goodier, S.J.

The Blessed Sacrament
(Photo: aeternus photos)

In the records left to us by the first missioners among the American Indians there is an ancient practice described which is much to our purpose here. In a certain tribe - the noblest-spirited that the Fathers had yet met - it was the custom when a great brave died to take the following means that his name and memory might not perish. The chiefs and priests would gather together round the corpse, would invoke the guidance of the spirit of him that was dead, and then would choose out from the youth of the tribe one that gave good promise for the future, one that seemed both likely and willing to emulate the valour of the hero that was gone. He was brought into the middle of the village, he was told in detail all that the dead man had been, and all that he had done - his fleetness of foot, his dexterity of hand, his prowess in hunting, his courage on the field of battle; his wisdom in council, his power of command, the awe with which he filled his enemies; last, his devotion to his tribe, and his sacrifice of himself for its sake. And when the tale had been told the youth was asked whether he was willing to inherit the dead man's spirit, and to reproduce his life, and to pay the price of that reproduction.

And when the boy had sworn over the body of the dead that he would do this so far as in him lay, and that to give life and expression to that spirit should be the ambition of his life, then the oldest brave would stoop down to the corpse and cut out a portion of the heart, and put it on the tongue of the boy, and pray that by that act the spirit of the dead might pass into him, and in him find a new home. And forthwith the boy laid aside his own name, and received the name of the dead man. He stripped himself of his own clothing, and put on the clothing of the dead; he passed out from his own family, and was adopted into the family of the brave. Boy as he was, he was given a place in the Great Council of the tribe, because of the spirit that was now assumed to dwell in him. On the battlefield he was given the place of honour, and that was the place of greatest danger; at home and abroad it was assumed of him that he would sacrifice himself at any need.

Is there not some likeness between this Indian custom and the Christian's reception of the Blessed Sacrament? Yes; but with how great a difference! For the Chieftain whom we revere is no mere brave of a tribe, but Lord of heaven and earth. He is not dead, but is risen again and alive. "If Christ be not risen, then is our faith in vain." He has not passed away, but abides and will abide: "Jesus Christ, yesterday, today, and the same also for ever." And hence our initiation is not a mere form; it is a solemn reality. We do not receive upon our tongue a portion of a dead man's heart but a heart that beats with quickened life. The spirit that passes into us is not a figure only; it is a real, living, quivering thing. The full meaning of our words we do not know, for they are His words and not ours; but we do know that He has said: "He that eateth Me, the same also shall live by Me," for "My Body is meat indeed, and My Blood is drink in very deed." We know that He has said: "If any man love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode in him." We know that "to as many as receive Him He has given power to become sons of God," and we know that one who understood the heart and soul of the God-man far better than ourselves has said: "Brethren, we are now the sons of God, but we know not what we shall be."

And we believe, with a faith that is not only surmise, that all this is not mere metaphor, mere figure of speech, and no more. Such emphasis, if figure of speech only is intended, is not the manner of the Word of God. We believe that there are states of being far transcending our own, surpassing ours more than the moving creature surpasses the stone, than man surpasses the brute animal, than his immortal soul surpasses his mortal body. We believe that human language has been made to express the facts of human life; that it is therefore utterly inadequate to express the facts of a life that is above it; that often, then, its words must appear but metaphorical and figurative when they are really attempts to utter the most solemn truths. And this is what we see to have happened here. Man feebly guesses at the fact of the Blessed Sacrament and Its life within the soul of man. He babbles words which express but a shadow; but the shadow they express is cast by a still greater reality. Though we do not understand, we know it must be true. When we adopt the name of Christ, and call ourselves Christians, there is a real adoption corresponding to that name. Having received the living Body of Christ, there is a real meaning in our words when we say : "I live, now not I, but Christ lives in me."

The Priest and His Vestments

Second in a Series treating the Symbolism of the Traditional Form of Holy Mass

by

Fr. François Xavier Schouppe, S.J.

The Mass, inasmuch as it is a lively representation of Christ's passion and death, may be considered as a divine drama whose theater is the altar, whose actor is the priest, representing the person of Christ, and whose action is performed in a series of ceremonies. In the last essay, we described the sacred scene of the altar. In the present essay, we intend to describe the person of the priest adorned with the sacred vestments of his office, and also, consider the different kinds of vestments and their various colors.

Vested priest at the foot of the altar

The Priest

Aaron in priestly vestments

The priest, clothed with the sacred vestments, represents Christ and the Christian. He represents Christ who was the priest and victim on Calvary and, likewise, he represents the Christian who bears the reproaches, marks and stigmas of His Lord. The priest resembles more perfectly than any of the old figures the image of Christ, the Great Priest. For Christ was prefigured from the beginning of the world as a priest in Abel, the son of Adam, who was the shepherd of a flock and who offered the first-born and fatlings thereof. "And the Lord had respect to Abel, and to his offerings." (Gen. 4:4) Again, He was prefigured in the person of Melchizedek, the king of Salem, who offered bread and wine to the Lord. He was especially prefigured in the person of Aaron, whom the Almighty Himself clothed with a most magnificent vestment and thus adorned, the Pontiff entered into the sanctuary once only in the year. (Exod. 28) Aaron, also, wore a linen tunic and a hyacinthan vestment reaching down to the feet. The fringe of this vestment was adorned with small golden bells. He was girt with a cincture or a golden belt called Ephod. A rich border was woven round about it. It was worn on the breast in the form of a cross. He wore, also, on the breast the Rationale. This garment was made of gold and purple and was adorned with twelve precious stones, every one of which was engraved and had inscribed thereon the names of the twelve tribes of Israel. On the forehead, he wore the tiara on which there was a golden plate bearing the inscription Sanctum Domino, "Holy to the Lord." God Himself, as the Holy Ghost attests, "made him high in glory. And he girded him about with a zone of glory and clothed him with a stole of glory. [...] He gave him a holy robe of gold and blue and purple [...] with precious stones cut and set in gold and graven by the work of a lapidary for a memorial according to the number of the tribes of Israel. [...] A golden crown upon his mitre, marked with the sign of sanctity and with the glory of honor. His sacrifices were consumed with fire every day. Moses filled his hands and anointed him with holy oil. (Eccli. 45:8-18) Christ, the great High Priest, was prefigured by such splendor, purple, gems, etc., for He was truly adorned with the purple of His own blood, decked with the gems of His wounds and crowned with the diadem of His ignominy. Still, these figures were, in truth, but very faint.

The priest of the New Law represents in our eyes most clearly and distinctly Christ, the great Pontiff, by the admirable adornment of those vestments, which Holy Mother Church, under the direction of the Divine Spirit, assumes and adopts. But the priest not only represents Christ; he also represents the Christian, as will be seen from the following explanations.

The Priest's Vestments

1. Amice. 2. Alb. 3. Cincture. 4. Stole. 5. Maniple. 6. Chasuble. 7. Deacon's Stole. 8. Dalmatic.
9A. Folded Chasuble (front). 9B Folded Chasuble (back). 10. Broad Stole. 11. Purificator.
12. Pall. 13. Chalice Veil. 14. Burse. 15A. Corporal (folded). 15B. Corporal (opened).

The vestments employed by the priest celebrating the Holy Sacrifice are six in number: the amice, alb, cincture, maniple, stole and chasuble. No covering for the head is allowed the priest whilst celebrating at the altar. The inner vestments are always white, but the outer ones admit of a variety of colors. A two-fold signification is here intended: one is allegorical or representative of the Lord's Passion; the other has a mural meaning. One refers to Christ, the other, to the Christian.

The amice resembles a handkerchief or white veil with which the head first and then the neck and throat is covered. The amice has various meanings. In the first place, it denotes the veil of mockery with which the wicked persecutors covered the face of Christ. In the second place, it teaches us the importance of that hope and confidence in God which are the shields of salvation (1 Thess. 5:8); and finally, it reminds us of the custody of the tongue. The words of the Pontifical and Missal make these meanings clear: "Accept this amice by which is designated the restraint of the tongue." "Place upon my head, O Lord, the helmet of salvation to resist the assaults of the devil."

The alb is made of white linen, and reaches to the feet of the priest. It denotes, first, the white rome with which Christ was clothed; second, the innocence of the immaculate and undefiled Lamb, Christ Himself; third, the great purity of soul which is acquired through contact with the Lamb of God and His saving blood. "Purify me, O Lord, and make me clean of heart, that, washed in the blood of the Lamb, I may possess eternal joy."

The cincture, with which the alb is bound round the body lest it should hang immoderately, signifies the cords which were tied around the sacred body of Our Lord. It denotes, moreover, the mortification of the flesh and its vices, and implied consequently the virtue of holy chastity. "Let your loins be girt." (Luke 12:35) Wherefore the priest prays thus: "Gird me, O Lord, with the cincture of purity and extinguish in my loins the heat of concupiscence, that the cincture of continence and chastity may abide in me."

Vested priest, with visible
amice, alb, cincture, chasuble
and maniple. The biretta is
removed before Holy Mass
(Photo: sanctatrinitasunusdeus)

The maniple, which is placed on the left arm, was formerly used as a napkin for removing tears and perspiration. It signifies, first, the chains with which they bound the arms of the Lord; secondly, the tears shed in the spirit of penance which will be wiped away in the Heavenly Kingdom; thirdly, the labor in God's service which is never without fruit. "Receive this maniple by which are designated the fruits of the good works you are to bring forth." "May I deserve, O Lord, to bear the maniple of weeping and sorrow that with exultation I may receive the reward of my labor." The Psalmist says, "Going, they went and wept, casting their seed. But coming, they shall come with joyfulness, carrying their sheaves." (Ps. 125:6-7)

The stole was in the beginning a linen garment, white and narrow, which hung from the neck on the breast of the priest, or according to others, it was that vestment frequently spoken of in Scripture and by profane authors as the stola. This stole was the distinctive garment of the nobility. It was decorated in front with a magnificent border (ora), which was called orarium. This border alone the Church preserves. It is called the stole and is placed on the neck of the priest and crossed on the breast. The stole reminds us of the cords binding the neck of our Lord. It signifies, moreover, the yoke of the Lord consisting of the burdens of the sacred ministry and finally, the nuptial garment of grace, the clothing of immortality and glory. "Receive this white stole from the hand of God: fulfill the work of your ministry. God is powerful and will help you with His grace." "Take upon you the yoke of the Lord, for His yoke is sweet and His burden light." "Restore to me, O Lord, the stole of immortality which I lost through the transgression of my first parents and though I approach unworthily to celebrate thy sacred mystery, may I merit nevertheless eternal joy."

The chasuble is the last in the catalogue of the sacred  vestments in splendor. The chasuble resembles a column or pillar in front and there may be noticed an image of the cross outlines on the back. The chasuble denotes, first, the purple garment which Christ wore in the courtroom of Pilate; second, it reminds us of the wounds of the Saviour from whence issued such great quantities of blood as to cover Him with a red garment; third, it represents the pillar at which He was scourged; fourth, it represents the cross which was placed on His shoulders; fifth, it indicates the virtue of charity which is not only the perfection of all virtues, but their crown; finally, it signifies the yoke of the Lord, that is, the cross and patience and also the law of the Lord which charity embraces. "Receive this sacerdotal garment by which charity is denoted, for God is powerful to increase within you His charity and bring it to a perfect work." "May the Lord clothe you with the stole of innocence." "O Lord, who hast said, 'My yoke is sweet and My burden light,' grant that I may so carry it as to merit Thy grace."

The tonsure of the head, or the corona, signifies: first, the crown of thorns which was placed on the head of Our Divine Lord; second, a hatred of all earthly things for Christ's sake; third, it points out the great dignity and power of the royal priesthood of Christ. "The Lord is the portion of my inheritance and my cup: it is Thou that wilt restore my inheritance to me." (Ps. 15:5) "And the inscription of his cause was written over Him: 'The King of the Jews'. (Mark 15:26)

The inner vestments of the priest are always white and are intended to represent the interior purity and innocence of heart which should never be put aside, but which should be preserved under the cloak of humility. The whiteness of these vestments suggests that we should begin by purity of heart and freedom from sin, in order that by degrees we may ascend through the cross and patience to the heights of divine charity.

Red chasuble, stole and maniple, cincture

The chasuble or outer garment admits of a variety of colors: first, because charity is the root and parent from which the other virtues spring; second, because charity of itself embraces and manifests all kinds of virtues even as the resplendent lights of the Sun diffuses many rays of all colors. Wherefore, the chasuble represents the glorious vesture of the Church herself, the Spouse of Christ, a garment which is no other than divine charity itself. "The queen stood on thy right hand in gilded clothing: surrounded with variety. [...] All the glory of the King's daughter is within in golden borders, clothed round about with varieties." (Ps. 44:10, 14-15)

Green chasuble, stole and maniple, cincture

The Church uses in her liturgy five different colors, viz.: white, red, green, violet, and black. White is symbolic of innocence, glory and joy. Red denotes not only the fire of charity, which the Holy Spirit enkindles and diffuses in us, but likewise the blood of the martyrs - the most excellent flower of charity. Green is symbolic of hope and the desire of heaven. It likewise denotes Christian morals which are sown by the word of Christ and spring up and flourish under the influence of His example. The Lord on one occasion compared Himself to a green tree and said: "if in the green wood they do these things, what shall be done in the dry?" (Luke 23:31) Of the just, it is written: "the just shall spring up as a green leaf." (Ps. 1:3) Violet is a color which holds a medium between red and black. This color is symbolic of penance, fasting, etc., by which we are freed through Christ's most precious blood from the death of sin and hell. Black is the emblem of death and darkness by which we are reminded of the faithful souls mourning in the darkness of purgatory, and for whim we can procure eternal light through the Sacrifice of the Mass.

All the vestments are blessed and signed with the sign of the cross, because they are consecrated to the most sacred of all uses and belong to the sacrifice of the cross.

So far, we have spoken of the celebrant in the sacred drama, viz., the priest who represents Christ, the invisible celebrant. Next, we shall treat of the action itself or the celebration of the Mass. To give to to this matter the fullness and clearness it deserves, we shall first explain some ceremonies common to the various parts of the Holy Sacrifice and which are frequently repeated during its celebration.

Cardinal Marx on the Church

His Eminence Reinhard Cardinal Marx 

On July 13th, 2013, Cardinal Archbishop Reinhard Marx gave a catechism class to a group of faithful assembled in Berchtesgaden, Germany, on that article of the Creed regarding the Church, i.e.: Credo in [...] unam, sanctam, catholicam et apostolicam Ecclesiam. In his closing remarks, he made the following observations. Particularly noteworthy portions are highlighted for your consideration:

There are four adjectives applied to the Church which are very weighty, very strong. The first is: "I believe in the One Church." The hope that the Church will become one should motivate us. Unity in diversity - not only in a parish, but also in lifestyles and in cultures. We cannot be a Church which is uniform. Rather, we must be a Church which loves diversity. And that is a great pastoral challenge, as well as one of ecumenism. 

The second is: "I believe in the one Holy Church." Now you're thinking: "For the love of God, I look at everything happening in it, and the Church is supposed to be holy?" "Holy" is not a moral category; that's not what's being referring to. The question is whether I can find something which men cannot destroy. Can I find a place where I really encounter Jesus and where no one manipulates him with his interpretation, or argues him and his claim to power away? Where is the place where Jesus encounters me and where not men, but God himself acts? This we call the sacraments. [...] The "holy" Church means that something takes place in her which does not come from her, but from God. 

The third adjective is the Catholic Church. "Catholic" means "broad", "not petty". When the Pope says that the Church should go to the peripheries, that one should go to the limit, then this is a commission to go to the ends of the earth, to the limit of man, to spread the Gospel, so that the Gospel will reach all people. That's what "catholic" means. It is not meant in a confessional sense. Not only Catholics are catholic. This is an error which arises again and again. Some think, "I'm Catholic," and that this is what is meant in the Creed. No; everyone is. The Eastern Orthodox are also catholic. The Protestants are validly baptised, and they belong to a catholic Church. But we have not yet visibly joined. That is something else. 

And lastly: the Apostolic Church. "Apostolic" means that we believe those who first undertook the journey, those who traveled the path from the Easter experience: the Apostles. And we believe that the bishops are the successors of the Apostles. This is, of course, a pretty bold claim. Why is this claim made? To make clear that we are connected to the origins, that we do not make the Church anew, that we do not start at zero, pick up a sheet of paper and say, "Now we shall invent the Church of our dreams." Rather, we enter the long journey of the People of God at the Gospel, at the point of origin. The Apostles represent this loyalty to the origins. 

Thus: Should we continue to believe in the Church? I must leave it up to you to try, time and again, to do so. I've said it before during several discussions: after 17 years of service as a bishop, I can list - when I imagine a large set of scales before me - a thousand reasons and events which I would put on one side and because of which I would say: No. This is supposed to be the Church? No. And on the other side of the scales, what do I place? I place there a single name: Jesus of Nazareth. How could I have found him without the community of the People of God? How could I encounter him except in the celebration of the death and resurrection of Jesus? Where else is so much certainty, so much promise? The one name outweights everything else - for me at least. Perhaps also for some of you.

Need we wonder, gentle reader, why the Church is collapsing in Germany? 

(Original [German])