Lalande
^» T = Library
http:/ /lalandelibrary.org
Saint Jean de Lala 1100,
pray for us!
If you appreciate this book, please consider making
a tax-deductible donation to Corpus Christi Watershed,
a 501(c)3
Catholic Artist Institute, located in Corpus Christi, TX.
For more information, please visit:
http:/ / ccwatershed.ore/
CORPUS CHRISTI
K
ORDINARY. OF MASS PROPER OF THE SEASON PROPER OF THE SAINTS COMMON OF THE SAINTS _ VOTIVE MASSES
MARRIAGE CEREMONY NUPTIAL MASS
MASSES FOR THE DEAD FORTY HOURS’ DEVOTION PROPER FOR UNITED STATES MASSES FOR RELIGIOUS ORDERS
http://ccwatershed.org
a7. 3e. lj: ii)
a Zi " |
Copyright, 1936, by Benriger Brothers
WE ADORE THEE, MOST HOLY LORD JESUS CHRIST, HERE AND IN ALL THY CHURCHES THROUGHOUT THE WORLD, AND WE BLESS THEE; BECAUSE BY THY HOLY CROSS THOU HAST REDEEMED THE WORLD. (Indulgence of seven years, if this act of adoration is said on ones knees upon entering or leaving a church. Plenary, under. usual condition if said daily for one month. S. Ap. Penit. Aug, 3, 1917; March 18, 1932.)
wy p
-=
APEROBRTIONS
Goprright by Benziges Brothers
Hope that it will be widely used. . . . Everyone who uses it will be able to pray with the priest.” WW Most Rev. AMLETO GIOVANNI CICOGNANI, D.D. Apostolic Delegate to the United States.
e copy of your volume should be in the hands of every Catholic."
Denis CARDINAL DOUGHERTY, Archbishop. of Philadelphia, e Is quite complete as a missal prayer book and is elegantly made up." HH Mosr REV. JOHN J. GLENNON, S.T.D., Archbishop of St. Louis.
HE fine workmanship throughout makes the new
Missal, entirely produced in the United States, de- serving of the highest commendation. I trust Religious and devout members of the laity will everywhere make use of your ‘New Roman Missal.’ ”
Hi Most Rev. JOHN T. MeNiczroxas, O.P., S.T-M., Archbishop of Cincinnatt. MARVELED at the attractive appearance and exquisite beauty of this Latin-English Missal.” *h Most REV. ARTHUR J. Drossarrts, D.D., LL.D., Archbishop of San Antonio. ou have done so much by popularizing prayer books and now you crown your work by giving us a Missal.” & Most Rev. JOHN J. CANTWELL, D.D. Archbishop of Los Angeles,
http://ccwatershed.org
e ROM a brief examination there is abundant evidence that it has been prepared with great care.” 4 Most REV. ALEXANDER J. McGavIcx, D.D., LL.D., Bishop of La Crosse.
BU Is really a splendid book.”
H Most Rev, VINCENT WEHRLE, O.S.B. D.D, Bishop of Bismarck,
HAVE gone over it very carefully and I think that it is one of the most excellent books of devotion that has ever -appeared on the American, market.” i . E MosT.REV. JOSEPH Scuremss, D.D., Bishop of Cleveland. AM happy to recommend it very cordially for its prac- tical and pleasing make up.” * Mosr REV. Henry ALTHOFF, D.D., Bishop of Belleville. HAVE no hesitation in recommending the use of this Missal by the laity." i Most REV. Jonn Marx Gannon, D.D., D.C.L., LLD., Bishop of Erie. es OUR long experience . . . has served you in good stead v in this particular work, as is evidenced by its rich practical contents, its attractive format and its appeal to the laity.” : tH Most REV. JULES B. JEANMARD, D.D., Bishop of Lafayette.
es IS in my estimation a literary as Well as a Iiturgical L, gem and cannot but be of inestimable value to the
laity.” % Most REV. EDMOND HEELAN, D.D.,
Bishop of Sioux City.
"t AM certain that its use by the laity will be a source
I of personal sanctification and stimulate greater in- terest and devotion to the Holy Sacrifice of the Mass.”
bg MosT REV. THOMAS E. MOLLOY, 8.T.D., Bishop of Brocklyn. " AM greatly pleased with it, both with the convenient T arrangement and with the many explanations and instructions." Á Most Rev, JOHN J. Swint, D.D., LL.D., Bishop of Wheeling.
http://ccwatershed.org
Fy A
Lu CONGRATULATE you on the publication of your ‘New Roman Missal' I wish for your new book every suc-
cess." hi Mosr REV. GERALD SHAUGHNESSY, S.M., S.T.D.,
Bishop of Seattle. "E IS a splendid piece of work.”
WA Most Rev. James H. Ryan, S.T.D., PH.D. Bishop of Omaha.
e HENEVER opportunity arises, I shall be only too happy to recommend the New Roman Missal.” H Most Rev. CHRISTIAN J. WINKELMANN, S.T.D., . Auxiliary Bishop of St. Louis.
e wisH to congratulate you on the work that has been accomplished.” Most REV. STEPHEN J. DONAHUE, D.D., ` Auxiliary Bishop of New York.
LU HE make-up of the Missal is attractive and the ar- rangement such as to invite its use by the faithful.”
HB Mosr Rev. A. J. MoENcH, D.D., Bishop of Fargo.
se SPECIALLY useful and practical are the introductory
g chapters on the liturgy and the instructions for the use of the Missal. I express the hope that this Missal may enjoy the widest use among the laity.”
Ht Most REV. JOSEPH M. GILMORE, D.D., Bishop of Helena.
bed wOULD be gratifying indeed if this book could be Placed in the hands of every lay person.”
4 Most Rev. JAMES E. Warsa, M.M. . Titular Bishop of Siene.
http://ccwatershed.org
wre,
e HE Volume is splendidly prepared and contains every- thing necessary for an up-to-date prayer book." 4 Mosr Rey. JAMES A. GRIFFIN, D.D. Bishop of Springfield (1Il.). 4T IS & very wonderful book and you are to be con- gratulated on the work."
Most Rev. T. J. ToorEN, D.D., Bishop of Mobile. i HE language is simple, direct and appealing. It will, I am sure, satisfy the needs.of many of our people of today." *H Most Rev. Henry P. ROHLMAN, D.D. Bishop of Davenport.
« OU &re to be congratulated on this very valuable : contribution to the Church's literature."
A Most REV. GERALD P. O'Hara, D.D., J.C.D., Bishop of Savannah-Atlanta. IM C) e question, the Latin-English Missal will supply a need that many of us have felt for a long period of time." . Hf Most Rev. L. B. Kucera, D.D., Bishop of Lincoln. ^ HE editorial work has been excellently done and the book itself is a marvel of printing." ha Most Rev. Epwiw V. O'Hara, D.D., Bishop of Great Falls. ae (D AY we not take this occasion to wish the. reverend
and zealous author a most deserving and wide- spread success in this latest production of his priestly mind.
i’ Mosr REV. JOSEPH E. McCartTHy, D.D., Bishop of Portland.
aid STUDY shows how excellently your work will help to a greater appreciation of the Mass."
m Mosr REV. JAMES A. MCFADDEN, D.D., Auxiliary Bishop of Cleveland.
“ HE ‘New Roman Missal’ is of course a beautiful thing and both you and the publisher are to be congratu-
lated.” H Mosr Rev. JosepH E. Rirrer, D.D.,
Bishop of Indianapolis.
http://ccwatershed.org
Introduction by Reb. F. X. Lasante
HIcH is the best way of assisting at Mass? In his in-
troduction to "Prayers for Holy Communion from the
Sarum Missal" Bishop Riddell of Northampton makes the following reply to this question:
"Of the many ways of assisting at Mass, the best way 1s that in which each person, by saying the words of the Missal more closely, allies and associates himself with the priest who is celebrating. 'To identify one's self thus with him is to unite with our divine Lord Himself, Who is there and then acting as the Priest according to the order of Melchise- dech.
“When the faithful thus act with the celebrant, and with the High Priest, Jesus Christ, then, indeed, is it true that they are, as St. Peter says, a holy priesthood to offer up spir- itual sacrifices acceptable to God by Jesus Christ.
“If so, what a pity it is so few make use of the Missal!
“All books of devotion are good at Mass; it is quite right to say the rosary at Mass; but the Missal is preferable, being pre-eminently the product of the mind and heart of the Church, filled &nd expressed with reverence and love for the divine Victim, Who day by day, in every part of the. world, sacrifices Himself again for the glory of His Father, and for the salvation of souls.
"It is pre-eminently the Book for Mass, as its name implies, and nothing can exceed the beauty of the Collects and other prayers.
“Qladly, therefore, would I see the Missal more frequentiy in the hands of the faithful. The young should be taught how to use it. The hearing of daily Mass, the love of the Church's liturgy, and the use of the Missal, will all help to a more thorough Catholic piety.”
The HMlass-Book Par Excellence
There are, indeed, many excellent Mass-books, but the Mass-book par excellence is the Mass-book of the Church, the Roman Missal. Its regular use is to be recommended for this reason, also, that we are thereby made familiar with and almost imperceptibly led to make devout reflections upon the inspired writings, notably the Psalms, of which it contains so Many apt and beautiful citations,
http://ccwatershed.org
`,
v
INTRODUCTION 9
The Psalms. How well adapted to every festival, and every occasion of joy and thanksgiving, are the numerous psalms of praise! As we read in the Crown of Jesus: “The Psalms have a three-fold claim to our veneration—as the prayer of David— the prayer of Jesus Christ—and the prayer of the Church. Even, humanly speaking, the prayer of David would be the prayer of every grade of life, of every spiritual necessity. The Shepherd's youngest Son, 'small in stature, ruddy and beautiful to behold, and of a comely face, becomes the champion, the hero, and the sovereign of the chosen people. The changing Scenes of his life display the beauty and constancy of friend- Ship, the pangs of ingratitude, the grandeur of piety, the.sim- . plicity of its manifestation, the loss of virtue, the agony of remorse, and the fervor of that contrition which, amidst the plaintive melodies of the psaltery, poured itself forth in those deep, thrilling accents of sorrow which, to the end of our wayward history, must form the sad language of penance. Therefore, in the prayer of David, every one who suffers, every one wbo rejoices, every one who is tempted, or falls, or repents, will be able to breathe forth his thoughts, his hopes, his praises, his desires, in strains of inspired poetry. But, as we learn from the New Testament, David is both a prophet and a type of Jesus Christ, and the ‘prayer of David’ is there- fore also the Prayer of Jesus Christ. Our Lord quoted the Psalms and applied them to Himself, He used them as His own prayers, He sung them with His apostles, and on the cross, just before He gave up the ghost, He cried with a loud voice those words of the Compline Psalm, which in His sacred childhood He had heard chanted in the temple of Jerusalem, “In manus tuas commendo spiritum meum.— Into Thy hands I commend My spirit.’ "
“It.is nearly three thousand years," writes Frederick Oza- nam, in reference to the Psalms, “since a king composed those songs in his days of repentance and desolation; and we still find in them the expression of our deepest anguish, and the consolation of our sorrows. ‘The priest recites them daily; thousands of monasteries have been founded, in order that these psalms might be chanted at every hour, and that this voice of supplication might never be silent. The Gospel alone is superior to the hymns of David, and this only because it is. their fulfilment, because all the yearnings, all the ardors, all the holy impatience of the prophet find their accomplish- ment in the Redeemer,”
The Liturgical Books. In her admirable little work, Ideals in Practice, the Countess Zamoyska very earnestly in- culcates the use of the Roman Missal and greater familiarity with the liturgical books of the Church: “As children of the Catholic Church we must endeavor to lead her life, not as
http://ccwatershed.org
10 INTRODUCTION
passing guests, but as members of the family, understanding her ceremonies and functions, united with her in mind and in spirit, We should know the day of the celebration of each of her feasts, and all that relates to it, understand each part of the Mass and the meaning of the objects of our worship, and use the prayers of the liturgy.
*In that great treasury, in which the wise householder has Stored up for her children things new and old, we find prayers for every occasion and for every moment—prayers of adoration, of thanksgiving, of contrition, and of impetration.”
His Holiness, Pius X on the use of the Missal. In con- nection with the work of the reform of the various liturgical books, Pope Pius X of blessed memory most earnestly and repeatedly expressed his hope and his desire that the Roman Missal be used more commonly by the faithful of all classes in their attendance at Mass. Religious, and in particular Re- ligious teachers, can do much to make this saintly Pope's recommendation a reality, not only by using the Missal them- Selves, in their daily attendance at Mass, but also by explaining it to those under their charge, and by opportunely urging its use upon all who come under their influence.
The Liturgy
The prayers and canticles of the Church are prompted by the Holy Spirit. The Divine Spirit dwells in the Church ever since the day of Pentecost, and He it is that prompts her prayers and her canticles. As Dom Prosper Guéranger says in The Liturgical Year: “Under the impulse of that Spirit which animated the admirable Psalmist and the prophets, the holy Church, at one time, takes the subject of her canticles from the Books of the Old Testament; at an- other time, showing herself to be the daughter of and sister of the holy apostles, she intones the canticles written in the Books of the New Covenant; and finally, remembering that she, too, has had.given to her the trumpet and harp, she at times gives way to the Spirit which animates her, and sings her own new Canticle. From these three sources comes the divine element which.we call the liturgy.
“The prayer of the Church is, therefore, the most pleasing to the ear and heart of God, and consequently the most ef- cacious of all prayers. Happy, then, is he who prays with the Church, and unites his own petitions with those of this Bride, who is so dear to her Lord that He gives her all she asks. It was for this reason that our blessed Saviour taught us to say: ‘Our Father,’ and not ‘My Father’; ‘give us, forgive us, deliver us,’ and not ‘give me, forgive me, deliver me,’
http://ccwatershed.org
EH a
mb desi
INTRODUCTION 1i
“The spirit of prayer—even prayer itself—has been sought for in methods and prayer-books, which contain, it is true, laudable, yea, pious thoughts, but, after all, only human thoughts. By asserting the immense superiority of liturgical over individual prayer we do not say that individual methods should be suppressed; we would only wish them to be kept in their proper place."
Apropos of this a pious author writes: “For the laity assisting at holy Mass, the use of any particular form of prayer is not of obligation. Each one may read from such approved books of devotions, or recite such prayers as most appeal to him. Or, again, if he please, he may pass the time of holy Mass in purely mental prayer. Or, in fine, he may in a special sense make his own, by reverently listening to them, or re- peating them over, the very words put by Holy Church into the mouths of her ministers standing at the altar and of the singers and others charged in her name to respond to them.
“Nevertheless, from all alike, devout attention is required; while hearing holy Mass each one should diligently heed the chief moments in its celebration, and never forget that the Sacrifice is his own, as well as the priest/s, together with whom it is his privilege to offer and pray.
“There are many excellent manuals of prayer in the English language containing appropriate and varied methods of hear- ing holy Mass. 'The Missalis intended for those whose devo- tion leads them to prefer to follow the Sacred Rite, as it were, step by siep, and word by word."
The Mass and its Folklore
A very interesting and instructive little book on the Most Holy Sacrifice and its ceremonies is The Mass and Its Folk- lore, by John Hobson Matthews. In the Preface of this fascinating volume we read as follows:
“There are many good and popular English books on the Mass. Some of them treat the subject after the manner of a Rationale, explaining the significance of the prayers and ceremonies of the eucharistic rites; others are historical and antiquarian, and elucidate the origin and evolution of the ceremonial—while of devotional works there is no end. It appeared, however, that there was room for a short treatise on the folklore and minor antiquities of the Mass; by which are meant the various aspects and the numerous details of the Holy Sacrifice which have so impressed the minds of Catholics in the past as to leave permanent traces in the popular traditions and speech. The aim of this little book is to stimulate love for the Mass by showing how it was valued by our ancestors in the ages of faith, and what our predecessors in the penal times willingly suffered for its sake.”
http://ccwatershed.org
12 INTRODUCTION
We read in the Introductory: “The Mass is the liturgical rite whereby the Catholic Church from the last supper, until this very morning, has celebrated throughout the world the divine mystery of the passion and death of Our Lord Jesus Christ. It is His perpetuation of the one sacrifice of the cross, It is the great act of worship of historic Christianity, the mainspring of the Church's mechanism, the throbbing heart of the Bride ef Christ, Whether celebrated.by mitred prelate amid the clustered columns and tinted lights of some Gothic cathedral, with all. the splendid accessories of ecclesiastical pomp, or by a poor blackrobe missionary in a wigwam. of the far West, the Mass is the supreme and central Catholic wor- ship—the one great reality—as Carlyle deemed it, which yet survives in an age of unsubstantial insincerities. As a still more modern thinker, Mr. Augustine Birrell, has pithily said: ‘It is the Mass that matters? It was for the Mass that the ancient Briton constructed his wattled eglwys, the Gael his drystone oratory. For this the Norman baron built the parish church hard by his manor-house, and the lord abbot erected his stately minster. For the sake of the Mass the painter, the goldsmith, the scribe, and the limner produced the mas- terpieces of art which are the despair of our artistically de- generate age.
“The Mass left upon the English language marks which centuries of Protestantism have not been able to efface. Our greatest festival is called Christmas, ie. ‘the Christ-Mass.’ An attempt was made, in the age of Puritan ascendency, not only to abolish Christmas, but also to eradicate its name by substituting the term ‘Christ-tide’; but ancient custom proved too strong for the innovators, and the Mass conquered once more. We have also Candlemas, Lammas, Martinmas, Michaelmas Childermas, and other words of similar forma- tion—which is one almost peculiar to the English tongue. The earliest Mass in our old churches was called the Morrow- Mass. There were also the Jesus-Mass and the Lady-Mass, In the same manner were formed the old English words ‘Mass- priest’ and ‘Mass-penny.’ In a later age the Protestants dubbed our poor chapels ‘Mass-houses’; and we still some- times call a Missal a 'Mass-book." ”?” :
There is in this little book an illuminating chapter on the Elevation in which we are informed that the act of homage which has become so popular since Pius X—the Pope of the Eucharist—attached to it an indulgence of seven years and seven quarantines, namely, the act of looking on the sacred host at the Elevation of the Mass, was quite a common prac- tice in the ages of faith. To gain the above-mentioned indul- gence it was requisite to say with faith, piety, and love. the
http://ccwatershed.org
a O a ae
MB. d N70
Pad
INTRODUCTION 13
words, “My Lord and My God,” while looking upon the sacred host at the Elevation in the Mass. (At present the condition of looking upon the sacred host is no longer required. The indulgence is of seven years. Plenary once a Week, under usual conditions if this pious practice is observed daily for an entire week. Pius X, May 18, 1907; S. Pen. Ap., June 21, 1927 and Jan, 28, 1937).
On this subject The Mass and Its Folklore says: “In the Middle Ages the faithful were accustomed to look at the up- lifted host before bending in prayer, and there is abundant evidence that importance was attached to this observance— so much so, indeed, that attendance at Mass was often spoken of as ‘seeing God’.”
A Welsh bard, Morys ap Hywel, about the year 1530 com- posed a certain ode which begins: “Let us go over yonder to the church in three hosts on Sunday to see Jesus”—‘Awn draw i'r lan yn dri llu Dydd Sul i weled Iesu” (MS Cardiff Free Library). 'The allusion is certainly to the Elevation at Mass.
Dan Lydgete, in his Vertue of the Masse, thus counsels his readers, in his Renaissance style:
“First every morrow, or Phebus shine bright Let pale Aurora conduct you and dress To holy church, of Christ to have a sight . For chief preservative against all ghostly sickness.
We have also noticed similar phraseology in the ancient Welsh treatise entitled The Merits (or Virtues) of Seeing the Body of Christ.
The best known medieval manual of devotions, The Lay- Folks Mass-Book (composed by an unknown author in the thirteenth century) says:
“When time is nigh of sacring
A little bell men use to ring,
Then shalt thou do reverence
To Jesus Christ’s own presence,
That may lose all sinful bands.
Kneel and hold up both thy hands, And so the Elevation Do Thou Behold; For that is He that Judas sold,
And then was scourged, and set on Rood, And for mankind there shed His blood, And died, and rose, and went to heaven, And thence shall come to judge us, even Every man after that he has done.
That same is He thou lookst upon:
This is the truth of Holy Kirk.”
In reference to the virtue of the Mass we read:
“The worthiest thing, most of goodness, In all this world, it is the Mass.
http://ccwatershed.org
14 INTRODUCTION
If a thousand clerks did nought else (According as St. Jerome tells)
But told the virtues of Mass-singing And the profit of Mass-hearing,
Yet should they never the fifth part, For all their wit and all their art, Tell the virtue, meeds, and pardon To them that with devotion,
In cleanness and with good intent, Do worship to this sacrament.”
How the Mass was esteemed in the ages of faith. “Much as devout Catholics of the present day revere the Holy Sacrifice, it is only with difficulty that we can form an adequate notion of the profound and enthusiastic devotion felt toward the Mass by the people of this country in the ages of faith. One is amazed in reading ancient manuscripts at the rapturous sentiments and language of their writers on this subject. To say that the Mass was the center and heart of our ancestors’ religion is to employ an inadequate phrase; it was their very life and breath. It is to the point to mention that the com- monest oath in England was ‘by the Mass’—for people swear by what they regard as most sacred.
“No one who has read the old Welsh and English tales, on which Tennyson founded his Arthurian idylls, can have failed to be struck with their frequent. allusions to the Mass: King Arthur's knights, good, bad, and indifferent, all turn in to wayside chapels to hear Mass, as naturally as in the present day their descendants would enter the newsrooms of their various clubs. ‘It would seem, too, that the hearing of Mass always preceded the taking of the morning meal: *And on the morrow he heard Mass, and brake his fast,’ is one of the com- monplaces of the chronicles of the Round Table. ‘And Sir Launcelot awoke, and went and took his horse, and rode all day and all that night in a forest; and at the last he was aware of a hermitage, and a chapel that stood between two cliffs. And then he heard a little bell ring to Mass; and thither he rode, and alighted, and tied his horse to the gate, and heard m And he that sang the Mass was the Bishop of Canter-
ury.'
“Dom John Lydgate, a Benedictine monk and the contem- porary of Chaucer, wrote an edifying set of verses entitled The Vertue of the Masse, by way of instruction tor the laity. He tells his readers of the countless benefits they gain by hearing Mass, for which he cites the testimony of the Fathers and tradition.
* ‘Alban for England, St. Denis for France, Blessed King Edmund for royal governance,
"Thomas of Canterbury for his meek sufferance, At Westminster St. Edward shall not fail,
http://ccwatershed.org
INTRODUCTION 16
That none enemy shall hurt nor prevail,
But that St. George shall make you freely pass, Hold up your banner, in peace and in battail, Each day when ye devoutly hear Mass.’
“Lydgate makes allusion to certain pious beliefs which pre- vailed in England, as probably they still do in some Catholic countries. The first of these beliefs is that devout attendance at Mass brings a signal blessing upon temporal concerns in general:
“Hearing of Mass giveth great reward, Ghostly health against all sickness . . .: And unto folk that goen on pilgrimage, It maketh them strong, getteth them secureness Graciously to complete their voyage. The mighty man, it maketh him more strong, - Recomforteth the sick in his languor, Giveth patience to them that suffer wrong, The labourer beareth up in his labour; To thoughtful folks, refreshing and succour, Gracious counsel to folk disconsolate; Good speed, good hap, in city, town and house, To all that hear devoutly Mass at morrow; Hearing of Mass doth passing great avail.’”
“It is, perhaps, little wonder that our forefathers, pro- foundly impressed as they were with the mystic sanctity and power of the eucharistic rite, should have early come to look upon the Mass as an invincible weapon against malignant spirits. St. Augustine mentions the laying of ghosts by the mention of Mass in a haunted house. The writer of an old Welsh manuscript, (Cardiff Free Library, MS. 17,119, sixteenth century), citing this instance, moralizes thus: ‘You may see -
.the fruit of the Mass in the driving out of devils, who are unable to endure the precious Sacrifice, On the other hand, the ancient Fathers, as is well known, are fond of insisting that angels surround the altar at the moment of the Conse- cration."
A very eloquent tribute to the virtues of the Holy Sacrifice is embodied in the Irish proverb: ^Ni luach go h-Aiffrionn Dé éisteachd"—'""T'here is no reward like hearing God's Mass."
In thoroughly Catholic lands at the present day, as in England before the Reformation, every undertaking, every anxious aspiration is commended to almighty God and His Saints by the hearing of Mass. Mass is heard daily by the devout in those countries, as it is, indeed, in this. Our an- cesters could no more dispense with it than with their bodily food. ‘They realized the full significance of the petition: “Panem mostrum quotidianum da nobis hodie—Give us this day our Daily Bread. "
Cardinal Newman on the sublimity of the Mass. Glowing words of praise in reference to the Holy Sacrifice are those
http://ccwatershed.org
16 INTRODUCTION
which Cardinal Newman speaks by the mouth of his hero in his book Loss and Gain: "I declare, to me nothing is so con- soling, so piercing, so thrilling, so overcoming, as the Mass, said as it is among us. I could attend Masses forever and not be tired. It is not a mere form of words, it is a great ACTION—the greatest action that can be on earth. Tt is not the invocation merely, but, if I dare use the word, the evocation of the Eternal He becomes present on the altar in flesh and blood, before Whom angels bow and devils tremble. This is that awful event which is the end and is the interpreta- tion of every part of the solemnity. Words are necessary, but as means, not as ends; they are not mere addresses to the throne of grace, they are instruments of what is far higher, of consecration, of sacrifice. They hurry on, as if impatient to fulfil their mission. Quickly they go—the whole is quick; for they are all parts of one integral action. Quickly they pass, for the Lord Jesus goes with them, as He passed along the lake in the days of His flesh, quickly calling first one and then another. Quickly they pass, because as the lightning which shineth from one part of the heaven unto the other, so is the coming of the Son of man. Quickly they pass; for they are as the words of Moses, when the Lord came down in the cloud, calling on the name of the Lord as He passed by: ‘The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth.’ And as Moses on the mountain, so we, too, ‘make haste and bow our heads to the earth, and adore.’ So we, ail around, each in his place, looking out for the great Advent, ‘waiting for the moving of the water,’ each in his place, with his own heart, with his own wants, with his own thoughts, with his own intentions, with his own prayers, separate but concordant, watching what is going on, watching its progress, uniting in its consummation; not painfully and hopelessly following a hard form of prayer from beginning to end, but like a concert of musical instruments, each differing but concurring in a sweet harmony, we take our part with God’s priest, supporting him, yet guided by him. There are little children there, and old men, and simple laborers, and students in seminaries, priests preparing for Mass, priests making their thanksgiving; there are innocent maidens, and there are penitent sinners; but out of these many minds rises one eucharistic hymn, and the great Action is the measure and the scope of it.”
The Four Ends of Sacrifice: Adoration, Thanksgiving, Reparation, Praper
In that excellent work, The Holy Mass Popularly Explained by the Very Reverend Eugene Vandeur, D.D.,O.S.B., we read
http://ccwatershed.org
INTRODUCTION 17
as follows on this subject:. “The liturgy is the official and pub- lic expression of thé worship we pay to God. Now the heart of the liturgy is the holy sacrifice of the Mass. The Hours of the Divine Office serve as a crown and an extension to it; the sacraments themselves are most closely connected with it; it is the completing of all solemnities, so much so that it sums up in itself the worship which we owe to God..
“Sacrifice has four ends. It is offered to God—first, to adore Him; secondly, to thank Him for His favors; thirdly, to obtain the pardon of our sins; and. fourthly, to ask for the graces we need.
“All these things (adoration, thanksgiving, reparation, and prayer) express the sovereign dominion of God. Such is the notion of sacrifice. The Christian religion was to have a sacrifice of its own.
" "This is the sublime sacrifice of the Mass—the continua- tion of that of the cross. On Calvary the sacrifice was offered by Christ in a bloody manner; on the altar it is still Christ Who offers it by the ministry of His priests, but in an unbloody manner. The sacrifice of the cross merited our redemption; that of the altar applies the fruits of it to our souls. ——
“It is hardly necessary, after what we have said, to insist upon the value. of the holy sacrifice of the Mass. It is God Who immolates—God Who is immolated. What mysteries have we here! The value of this sacrifice is infinite; its glory is reflected upon the saints in heaven; it benefits the dead as well as the living; it is the only holocaust truly worthy of the Lord Who in it sacrifices Himself—‘always living to make intercession for us.’ Ah, if we could but fully realize this gift of God.”
The first end for which the Mass is offered i is to give God honor and glory. This is the one great end of our existence— to give God honor and glory, and thereby to save our souls. “Man was created,” says St. Ignatius Loyola, at the beginning of his Spiritual Exercises, “to praise, reverence, and serve God, and thereby save his soul.” For this we were sent by God into the world. Now, in the Mass we fulfil, in a supreme degree, our function on the earth, as rational beings, of praising and reverencing: God.
1“*The homage that we pay to God,’ says Sanchez, ‘the glory that we give Him in the Mass, is so great that no greater service, no greater honor, could be shown Him upon earth. Por thereby we testify that in His sovereign majesty He is worthy that, not the blood of caives and goats, but the most precious blood of His first-born Son should be offered to Him in sacrifice.’
iVide: “Daily Mass, or, The Me Treasures of the Holy Sacrifice, " by Rev. J. McDonnell, `
http://ccwatershed.org
18 INTRODUCTION
“What is holy Mass,’ asks Marchantius, ‘but an embassy sent to the ever blessed Trinity with a gift of priceless value, which we present to the three divine Persons, in recognition of their dominion over all creatures, and of our dependence upon them?"
“St. Lawrence Justinian says: ‘It is certain that nothing gives God greater glory than the spotless Victim of the altar, which Christ ordained to be sacrificed in order that His Church might offer praise to God.’
“In the Mass,’ says Molina, ‘the first-born Son of God is Offered to the Father with all the praise and glory which He rendered Him on earth.’
“This praise was infinite and absolutely worthy of the divine Majesty, inasmuch as it was offered by the Man-God; there- fore, it is clear that one Mass gives more honor and praise to God than all the efforts of all creatures to the end of time and through. eternity.
“To this effect a learned writer of the seventeenth century speaks as follows: ‘If all the powers of heaven should unite to form a solemn procession.in honor of the Holy Trinity, at the head of which would be the Mother of God, the chief of all creatures, surrounded by the nine choirs of angels, followed. by innumerable companies of the saints and blessed singing with the sweetest voices, playing on the most melodious in- struments, this triumphant procession would doubtless be to the praise and glory of God, and would be pleasing in His sight. But if at the close of the procession the Church mili- tant were to commission one single priest to say one Mass in honor of the ever blessed Trinity, this one priest, with his one Mass, would offer an incomparably higher tribute of praise than that glorious procession had done. Nay, it would be as far superior in glory and sublimity as the Son of God is exalted above all created things,’ ”’
Hence we learn how transcendent is the praise and glory that we offer to God, even by a single Mass, and how supremely great a happiness we should esteem it to be able to assist so often at the Holy Sacrifice.
The second end for which the Mass is offered is to give thanks to God for His benefits. "Put in one heap,” says St. Leonard of Port Maurice, “all the gifts, all the graces, you have received from God-—so many gifts of nature and of grace; yes, the very life, too, of His Son Jesus, and His death suffered for us, which in themselves immeasurably swell the great debt which we owe to God—and how shall we ever be able sufficiently to thank Him? The law of gratitude is observed by the very beasts, who.sometimes change their cruel anger into gentle homage to their benefactors; and how much
http://ccwatershed.org
INTRODUCTION 19
more, of course, has this law not to be observed by man, gifted 88 he is with reason and so nobly endowed by the divine liber- ality! Now, the way most fully to thank our good God—our supreme benefactor—is taught us by the Royal Psalmist, holy David, who, led by divine inspirations to speak with mysterious references to this divine sacrifice, indicates that nothing can sufficiently render the thanks which are due to God, excepting holy Mass. ‘Quid retribuam Dómino pro ómnibus que retribuit mihi? ‘What return shall I offer to the Lord for all the benefits which He hath bestowed upon me’? And answer- ing himself he says, ‘Calicem salutaris accipiam’; or, accord- ing to another version, ‘Calicem levabo’ ‘I will uplift on high the chalice of the Lord,’ that is, I will offer a sacrifice most grateful to Him, and with this alone I shall satisfy the debt of so many and such signal benefits. Add to this that the sacrifice was instituted by our Redeemer principally in recog- nition of the divine beneficence, and as thanks to Him; and therefore it bears as its most special and worthy name the Eucharist, which signifies an offering of thanks. He Himself also gave us the example when, in the last supper, before the act of consecration in that first Mass, He raised His eyes to heaven, and gave thanks to His heavenly Father: ‘Elevatis oculis in coelum, Tibi grátias agens fregit’ O divine thanks- giving, disclosing why this tremendous Sacrifice was insti- tuted and calling upon us to conform ourselves to the exaniple of our Head, so that in every Mass at which we assist we may know how to avail ourselves of so great a treasure, and offer it in thanksgiving to our supreme Benefactor! And all the more, since the Blessed Virgin, and the angels, and the saints Tejoice to witness this, our tribute of ee to so great a Bing—or, better, King of kings.”
“Would to God,” exclaims a spiritual writer, “that we ap- preciated aright the immense treasure we possess in holy Mass! How happy we should then be! How attentively we should hear Mass! In holy Mass we have the noblest burnt- offering, the sublimest sacrifice of praise and thanksgiving. It is the believer's greatest treasure, and the devout Chris- tian’s dearest joy."
“Consider, O Christian,” writes Father Segneri, S.J., “how indebted we are to our Saviour for the institution of holy Mass, for without it we can never thank God rightly for His benefits. It was the superabundance of His love that induced Him not only to load us with so many benefits, but to place within our reach the means of giving Him abundant thanks for these game benefits. Would that we appreciated our privi- leges and turned them to good account! When we hear Mass, Christ, Who is immolated to His Father for our sake, becomes our own, and with Him we become possessed of all His infinite
http://ccwatershed.org
20 INTRODUCTION
merits and are able to offer them to God the Father, thus to lighten the heavy load of our indebtedness that well nigh crushes us to earth.”
The third end for which the Mass is offered to God is to obtain the remission of our sins. The Council of Trent says in reference to this subject: “The Holy Synod teaches that this sacrifice is truly propitiatory, and if one draws nigh unto God, contrite and penitent, He will be appeased by the offer- ing thereof, and, granting the grace and gift of penitence, will forgive even heinous crimes and sins.” (Sess. xxii, ch. 2.)
“If anyone saith that the Sacrifice of the Mass is not a pro- Pitiatory sacrifice, let him be anathema.” (Sess. xxii, ch. 3.)
As we read in that commendable little book already referred to, The Mystic Treasures of ihe Holy Sacrifice:
“The Mass does not, in-the case of mortal sin, — the necessity of going to confession, but, owing to the effica- cious grace it gives, it may become the means of procuring perfect contrition, which, when united with the firm resolution of going to confession, suffices us remit the guilt even of mortal sin.
“The action of the priest at Mass shows that it is a veritable sacrifice of atonement. He begins by saying the Confiteor or general confession, which is then recited by the server in the name of all tbe congregation, after which the priest pro- nounces the absolution: ‘May the almighty God have mercy upon you, forgive you your sins, and bring you to life everlast- ing.’ Then making the sign of the cross, he says: ‘May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins.’ Again and again he invokes the divine mercy in the Kyrie Eleison, and in other prayers throughout the Mass, notably the Agnus Dei, in which he calls aloud for mercy, saying, ‘Lamb of God; Who takest away the sins of the world, have mercy on us.’
* "The special effect of the holy sacrifice of the Mass,' says St. Thomas Aquinas, ‘is that it operates our reconciliations with God,’ and he explains this doctrine by the following illustration: ‘Just as a man will forgive the wrong done him by his fellow-men in consideration of a valuable gift which is presented to him, so the anger of God may be appeased by the acceptable service thou dost render Him when thou hear- est Mass, and by the priceless gift which thou dost offer Him in the oblation of thé body and blood of Jesus Christ.’ To the Same effect St. Albertus Magnus writes: ‘By this inestimable gift (of the Mass) the divine indignation and anger are fully &ppeased' St. Bonaventure places the following words on the lips of the priest at the moment of the elevation of. the aacred. host:
http://ccwatershed.org
INTRODUCTION 21
= We, miserable sinners, have transgressed and grievously offended Thee, O heavenly Father; but look upon the face of Thy Christ, Whom we here present to Thee, hoping to change Thy anger into mercy. Turn not away Thy face from Thy Son, of Whom Thou hast said, “This is My beloved Son, in Whom I am well pleased.” For His sake turn us to Thee, and be not angry with us any more.’
“In all this we find a strong motive for unbounded confi- dence in-the power of the Mass to save sinners and procure our own sanctification and salvation.
“The Mass not merely secures the forgiveness of mortal sin, but also blots out venial sin. This is expressly stated by the Council of Trent: ‘Christ instituted the Mass at the last supper that its salutary power might be applied to the remis- sion of those sins which we daily commit.’ (Sess. xxii, ch. 2.)
“Speaking of this effect of the Mass, Suarez says: ‘Christ in- stituted this divine oblation, and attached to it the virtue of His death, which is applied to us for the remission of our daily sins.’ `
“It is related in the Life of St. Gertrude that at the elevation of the sacred host she used to say: ‘Holy Lord God! I offer to Thee the sacred host for the remission of my sins, and that our Lord made known to her that in answer to her prayers her goul was cleansed from all its stains. and she was rendered worthy to be admitted to the embrace of her beloved Spouse,”
The fourth end for which we offer to God the Holy Sacri- fice of the Mass is to obtain for ourselves, as well as for others» graces and favors, both temporal and spiritual, through Jesus Christ our Lord. “The Holy Mass," says Gihr, “has always and everywhere been regarded as the most efficacious means to obtain assistance in all the necessities and concerns of life. .. . The Mass draws down upon the soul the light and the dew of heaven, so that all the gifts of the Holy Ghost therein attain their most beautiful bloom and ripeness. 'The Mass obtains grace, strength, and courage to perform good Works, to overcome the flesh and its concupiscence, to despise the world with its allurements and threats, to resist the at- tacks of Satan, to endure not only patiently, but with joy and thanksgiving to God, the hardships and troubles, the sufferings and evils, of this life, to fight the good fight, to finish our course, and to persevere in the way of salvation unto the end, and thus to bear off the crown of life and of eternal glory. ... Thus the holy sacrifice of the Mass is the most profound and significant expression of all our petitions and intercessions in spiritual and temporal concerns.”
Father Anthony Molina, in his work on the Priesthood, says: “There is nothing so profitable to mankind, so efficacious for
http://ccwatershed.org
22 INTRODUCTION
the relief of the suffering souls, nothing so helpful for the attaining of spiritual riches as the most holy sacrifice of the Mass."
St. Leonard of Port Maurice in his treatise on the Mass urges to hear Mass frequently and to have many Masses offered not only for their own good in life and in death, but also and especially for the relief of the holy souls in purgatory. He says: "It is the invariable opinion of theologians that there is no more efficacious means than Mass for obtaining a good and holy death." “Christ our Lord is said to have revealed to St. Mechtilde (Lib. iii, Grat. Spir. c. 27) that he who in life is in the habit of devoutly hearing holy Mass shall in death be consoled by the presence of the angels and saints, his advo- cates, who shall bravely defend him from all the snares of infernal spirits. Oh, how beautiful the death which is des- tined to succeed your life if you shall have striven to hear with devotion as many Masses as you could! As to the efficacy of the holy sacrifice of the Mass for accelerating the remission of the pains of purgatory, I do not doubt that holy Mass not only shortens the pains of the poor souls, but also extends great immediate relief to them. We may well believe, at least, that at every Mass many issue forth from purgatory and fly to holy paradise.”
“The example and authority of that great servant of God, John of Avila, the oracle of Spain, should suffice. Being asked on his deathbed what he had most at heart, and what kind- ness he most longed for after death, he answered: ‘Masses! Masses!’ "
We have the authority of the Council of ‘Trent for the asser- tion that the Holy Sacrifice is the great means to assist the suffering souls, “This Ecumenical Synod,” we read, “teaches that the souls detained in purgatory are helped by the suf- frages of the faithful, but principally by the acceptable sacri- fice of the altar.”
It behooves us all to reflect well upon the words of the Apostle in his letter to the Hebrews: “We have not here a lasting city, but we seek one that is to come" (Heb. xiii. 14); and to heed the admonition of Our Saviour: “Lay up to your- selves treasures in heaven” (Matth. vi, 20); “Make to your- selves bags which grow not old—a treasure in heaven which faileth not, where no thief approacheth, nor moth corrupteth” (Luke xii, 33).
Let us gather flowers that do not wither but will bloom for- ever; fruits that do not decay but will retain their savor and their sweetness throughout eternity; jewels that no thief can steal from us, nor death deprive us of, but which shall be our ornament and happiness in our eternal Father’s house—the flowers, the fruits, the jewels of the Mass.
http://ccwatershed.org
INTRODUCTION 23
“Oh, unbounded riches of holy Mass!" exclaims St. Leonard. “Grasp well this truth, one and all: It is possible for you to gain more favor with God by attending or celebrating one single Mass, considered in itself, and in its intrinsic worth, than by opening the treasure of your wealth, and distributing the whole to the poor, or by going on a pilgrimage over the whole world, and visiting with the utmost devotion the most famous sanctuaries, such as Rome, Compostella, Loretto, and Jerusalem;.and this, indeed, follows most reasonably from the proposition laid down by the Angelic Doctor, St. Thomas, when he says that in Mass are contained all the fruits, all the graces—yea, all those immense treasures which the Son of God poured out so abundantly upon the Church, His Spouse, in ‘the bloody sacrifice of the cross: In qualibet Missa invenitur omnis fructus et utilitas quam Christus in die Parasceves operatus est in cruce (“De Consec.,” dist. 2).
“Why do you not run to the churches, there to hear with holy hearts all the Masses in your power? Why not imitate the holy angels, who, according to the saying of St. Chrysostom, when holy Mass is being celebrated, descend in squadrons from the empyrean, and stand before our altars, covered with the wings of reverential awe, waiting the whole of that blessed time, in order that they may intercede for us the more effec- tively, well knowing this to be the time most opportune, the conjuncture, above every other, propitious for obtaining favors from heaven. Sink down, then, in confusion, for having in time past so little appreciated holy Mass, for perhaps having even many times profaned an act so dread and holy; much more so, if you are of the number of those who have recklessly dared to utter: ‘A Mass more or less is of little importance.’ Yes; let us heed it as the voice of heaven calling us to Mass, when the solemn sound of church bells reverberating through the fresh and fragrant morning air falls upon our ear.”
“All Catholics,” writes the author of Jewels of the Masses, “unfortunately, do not regard this Great Act, as we call it, with the same awe or attention—and yet it should be ap- proached much as some of the old writers have put it. ‘If the Holy Sacrifice,’ they tell us, ‘were to be celebrated but once since the death of Our Saviour, it would be an event of such tremendous significance as to excite the awe and reverence of the whole world."
* And, indeed, we might conceive for ourselves what would be our feelings if it were announced for the first time that Our Saviour would descend from heaven upon an altar, and that there and then the sacrifice of Calvary would be renewed.
"Beside such an event all historical events would become tame and insignificant. It would be next in interest only to the original coming of Our Lord. Yet most Catholics, from habit
http://ccwatershed.org
24 INTRODUCTION
and familiarity, ‘go to Mass,’ as it is called, in à languid, ir- responsible fashion, for the most part once in the week. How often do we see the rear of the church crowded with men, standing for the necessary twenty minutes, and then hurrying away With impatience, almost before it is concluded! How few make it a practice of attending on week-days, on the ground of there being ‘no obligation'—a curious delusion! It surely ought to be a wonderful feeling for the Catholic to think, during the day, that he has actually witnessed this Great Act, the change of bread and wine into the Lord’s body, and His descent upon the altar of men! ‘The day that follows may be considered hallowed, or even; in a lower sense, & lucky one. Indeed, those who have gained the habit of hearing Mass 'every day' will own that when they have been hindered by some casualty there has been a sense of incompleteness &nd discomfort, as though the whole day had been thrown out of gear. One of the most picturesque, but, alas! heterodox of our writers—Thomas Carlyle—has given a striking account of the impression left on him by the Mass (which he attended in the old Dom at Bruges, and again at Ghent). The im- pression leads him later on to the striking admission—for him, Thomas of Chelsea—that the Mass was the only genuine thing of our time.”
“Many run to sundry places,” says Thomas 4 Kempis, in the
* fourth book of the Imitation, “to visit the relics of the saints,
and are astonished to hear their wonderful works; they be-
hold the noble church buildings and kiss their sacred bones, wrapt up in silk and gold.
“And behold I have Thee here present on the altar, my God, the Saint of saints, the Creator of men, and the Lord of angels.
“Oftentimes in seeing these things men are moved with curiosity, and the novelty of the sight, and but little fruit of amendment is reaped thereby; especially when persons lightly run hither and thither, without true contrition for their sins.
“But here, in the Sacrament of the Altar, Thou art wholly present, my God, the man Christ Jesus; where also the fruit of eternal salvation is plentifully reaped, as often as Thou art worthily and devoutly received.
“And to this we are not drawn by any levity, curiosity, or sensuality; but by a firm faith, a devout hope, and a sincere charity.
“O God, the invisible Maker of the world, how wonderfully . dost Thou deal with us! How sweetly and graciously dost
Thou order all things in favor of Thy elect, to whom Thou offerest Thyself to be received in this sacrament”
http://ccwatershed.org
INTRODUCTION 25
Daily Mass
In his admirable little treatise on Daily Mass, Father McDon- nell writes: "The earnest wish of the Pope (Pius X) that the faithful should receive the Blessed Eucharist daily is an obvi- ous and implicit expression of his desire that they should assist at Mass daily. The connection between daily Mass and daily communion is clear. Moreover, for such as have not as yet taken up the practice of daily communion, daily Mass will be a step, and a very important step, in the right direction.
"Many persons urge that they have not time to go to Mass every day. I am afraid in the vast majority of cases this is a mere excuse. They have time to read the newspapers, time to visit their friends, time to amuse themselves, to go to places of public entertainment, to spend, perhaps, hours together in useless or idle conversation, and yet, they say, they have not time to give one Balf-hour in the day to what is immeasura- bly the most important occupation it could possibly be devoted to! .
"Others assert, and with some show of reason, that domes- tic duties render it impossible for them to leave their homes in order to hear Mass. No doubt there are cases where this is true; a mother must see after her husband and children, and attend to the breakfast arrangements at home. Yet, in cities, at least, there is Mass to be had at a late hour, when, it may be presumed these morning duties are over; or, failing that, might not a little more energy and diligence in rising secure an early Mass at a neighboring church without the smallest dereliction of duty? ‘The old saying, ‘Where there's a will, there's a way,’ applies here.
“Again, it is a common excuse to say: ‘Well I should be only. too happy to go to Mass every day, if I could; but really it is beyond my power. I have to earn my bread, to support my family, and, even, as it is, it is as much as I can do, by constant attention to business, to make ends meet, without sacrificing an hour, or half an hour, of my day to hearing Mass.’ To this I reply: ‘What about the help that God would give you, my friend, and the grace and blessing that would go with your work in return for the little sacrifice you make in going to daily Mass? Do you think God will allow Himself to be outdone in generosity, or that He is not able, by the blessing and the success He will grant to your efforts, to make up to you, a hundredfold, for the hour or. half hour that you give to His service? You are in business, or in a profession, or otherwise occupied; can not and will not God, in return for the homage you do Him, by hearing daily Mass, make your business or your profession or occupation a thousand times more Successful than your own unaided efforts could possibly
http://ccwatershed.org
26 INTRODUCTION
make it, even if you were to slave from morning till night? Can not He ward off a thousand sources of failure? Is He likely, in return for your fidelity in His service, to allow you and your family to starve or fall into penury? Listen to His own words on the subject: ‘Be not solicitous, therefore, say- ing, What shall we eat, or what shall we drink, or wherewith shall we be clothed? . . . For your Father knoweth you have need of all these things. Seek ye therefore, first the kingdom of God, and His justice, and all these things shali be added unto you' (Matth. v. 31-39).
“Our one and only real business on earth is to ‘seek the kingdom of God and His justice,’ and we may assume that, if we do so, God will never allow us to suffer, even in temporal affairs; on the contrary, He will bless us and give us a cer- tain measure of prosperity even in these temporal matters. However, even granting that you did suffer some small diminu- tion of earthly prosperity by devoting an hour to Mass, or did gain some advantage by the saving of time, yet "What doth it profit a man to gain the whole world if he suffer the loss of his own soul?’ Against this awful misfortune there is, with the exception of daily communion, no greater safeguard than the hearing of daily Mass.” -
In olden times the faithful ran to Mass for strength in trial and comfort in affliction. We find in The Mass and Its Folklore the following interesting reference to the manner in which the Catholics of England viewed the Mass and valued its mystic treasures in ancient times: “During the course of the religious revolution of the sixteenth century, a German Protestant named Naogeorgus wrote in Latin a doggerel satire on Catholic faith and practice. This was translated by an English Reforming rhymester called Barnaby Googe. His translation, printed in 1570 and entitled “The Popish King- dom,” was immensely popular among the English Puritans, both Anglican and Nonconformist. In 1880 this was reprinted; and the book, originally intended and used as a means of pouring contempt upon the Church, is now exceedingly valu- able to antiquaries of all creeds from its minute description of the religious ceremonies and usages of our Catholic fore- fathers. This is how it describes the way in which the Mass was regarded in ancient times:
""Their trust is always in the Mass, to this they only fly In everything that toucheth them and every jeopardy. And is not this a goodly crew? They are persuaded still, Whar day they hear or see a Mass to have no kind of
Mass opens heaven's gates, and doth deliver men from hell; Mass healeth all diseases, and doth sicknesses expel.
http://ccwatershed.org
nito um
INTRODUCTION 27 Mass doth relieve the burdened mind, and sins defaceth quite. ...
Mass plucks the sinful soul from out the purgatory fire, Mass comforteth th’ afficted sort, and makes them to aspire.
' Mass washeth clean the mind, and makes the guilty con- science clear;
Mass doth obtain the grace of God, and keeps His favour ere;
Mass driveth wicked devils hence, and overthrows the flends;
Mass bringeth angels good from high, and. makes them faithful friends.
Mass doth defend the traveler from danger and disease; Mass doth preserve the sailing ship amid the raging seas. Mass giveth store of corn and grain, and helpeth husbandry; Mass blesseth every such as seeks in wealthy state to be. .
Mons gets a man a pleasant wife, and gets the maid her mate;
kun helps the captain in the field, and furthereth de- bate. , ..
Mass helps the hunter with his horn, and makes the dogs to run;
Mass sendeth store of sport and game into their nets to come.
Mass mollifieth angry minds, and driveth rage away; Mass brings the woeful lovers to their long-desired day.
Mass doth destroy the witches’ works, and makes their charmings vain... .
Mass makes thy prayers be heard, and giveth thy request;
Mass drives away the greedy wolf that doth the sheep molest.
. Mass makes the murrain for to cease, and stock to thrive
apace; Mass makes thy journey prosper well, where’er thou turn’ st thy face.
Mass n eu. thine en'my's force, and doth resist his mig
ane IRIURE out Robin Goodfellow, and bugs! that walk by nig. Mass plague and hunger doth expel, and civil mutiny;
MESH makes & man with quiet mind and conscience clear to ie.
In Mass. is all their trust and strength, all things through Mass are done;
In all their griefs and miseries, to Mass they straightways run.” .
“We must do Master Googe the justice of saying that these stanzas hardly exaggerate the sentiments of Catholics toward ihe Mass—at all events where the full current of ancient feel- ing has not been slackened by exposure to the freezing tem- perature of indifference and skepticism,
1 Bogies, ghosts,
http://ccwatershed.org
-28 INTRODUCTION
“Googe, writing of the processions of Corpus Ohristi has these lines:
“The people flat on faces fall, their hands. held up on high. Believing that they see their God and sovereign Majesty; The like at, Mass they do, while as the bread is lifted well And „ghalice shewed aloft, when as the sexton rings the
ell."
In Notes and Queries for July 19, 1902, is a communication by A. H. Baverstock, under the heading “Merry England and the Mass,” to the following effect:
“A passage in Becon—I have not the reference—seems to indicate a prevailing idea in England that the sight of. the host at the Elevation brought joy to the heart. Becon de- scribes how at this moment in the service a man would jostle his neighbor in his eagerness to look on the Holy Sacrament, exclaiming that he ‘could not be blithe until he had seen his Lord God that day,’ or words to that effect.
Another work of Lydgate's, a set of verses entitled “How the .Good Wife Taught Her Daughter," has these lines:
“Look lovely and in good life,
Thou love God and Holy Church,
Go to church when thou may— Look thou spare for no rain—
For thou farest the best that ilke day When thou has God y-seen,"
The Morning Offering and the Holp Sacrifice of the Mass
To one ‘more point: we wish to call the attention of our readers, viz., to the importance of making the Morning Offer- tng of the Apostleship of Prayer:
“O Jesus, through the immaculate heart of Mary, I offer Thee my prayers, works, and sufferings of this day for all the intentions of Thy sacred Heart, in union with the holy sacri- fice of the Mass throughout the world, in reparation for my sins, for the intentions of all our associates, and in particular for the general intention recommended this month.”.
“This devotion of the Morning Offering,” says Father Rick- aby, S.J., “rests on the main and essential principles of Christianity; namely, that in Christ we have access to the Father (Eph. ii, 18); that there is no salvation in any other, ‘no other name under heaven given to man, whereby we are to be saved (Acts iv, 12); that this salvation was wrought out by the death of Christ on the cross, Who made peace through the blood of His cross, blotted out the handwriting that was against us, and took it away, nailing it to the cross (Col. i, 20; ti, 14); that this redeeming sacrifice and death of our Saviour
http://ccwatershed.org
INTRODUCTION 29
is continually. shown forth and re-enacted in His own very body and blood, made present at the Consecration in holy Mass (1 Cor. xi, 24; Luke xxii, 19); that the most efficacious prayer is that which goes up in closest union with Christ crucified, pleading in sacrifice for us. Christ crucified thus pleads in every Mass, In every Mass, as the Church says, ‘the memory of His passion is celebrated anew.’ I can spend my day in hear- ing Mass, traveling from altar to altar. It is not God's pur- pose that I should do that. But the Morning Offering of the Apostleship of Prayer, as sanctioned by the Holy See, puts me in relation with every Mass that is said that day, and lays upon every Christian altar my work and my play, my words and thoughts, my pains and sorrows, my delights and joys, and every conscious action of my will—always excepting that which is sinful, and so unacceptable, incapable of entering into holy union with the oblation of the body and blood of ‘my Saviour. When I lie down to rest-at night, I may ask myself: ‘Of all that I have done to-day, of all my goings and comings, what shall endure to my eternal good? What have I laid up in the form of treasure for heaven’? And, provided I have spent the day in the state of grace I may answer: ‘All and every one of my deliberate acts of will that were right in them- selves, and, very signally and specially, all that has received the consecration of my morning offering.’ Of my strivings after the good things of this life, some: will succeed, others wil] fail; but alike in success and failure, practising the Apostle- ship of Prayer, I. may take to myself the Apostle’s consoling words: ‘Be ye steadfast and immovable, always abounding in the work of the Lord, knowing that your labor is not vain in the Lord’ (1 Cor. xv, 58) .—''Ye Are Christ's,"
*@n the Devotion with which tue are to assist at the Sacrifice of the Altar
Consider that those heavenly mysteries which we celebrate in the sacrifice of the altar, and the real presence of Jesus Christ the Son of God, whom we believe to be truly there both as priest and victim, require that we should assist thereat with all possible devotion, but especially with a lively faith, € most profound reverence, and a heart inflamed with love for that Lamb of God who there offers Himself in sacrifice for us. The servants of God have sometimes seen angels assist- ing round the altar and adoring their Lord—open thou thy eyes, MY soul, as often as thou art present at the sacred mys- teries, to contemplate with a lively faith this Lord of angels upon our altars, acconipanied with.these heavenly spirits, and
* Challoner's Meditations. `
http://ccwatershed.org
30 INTRODUCTION
see thou worship Him there with that awful reverence and tender affection which His infinite majesty and His infinite love for thee require at thy hands, Reflect that profound respect with which the people of God in ancient times rever- enced the sanctuary in which the ark of the covenant was deposited, so that no one but the high priest, and he but once a year, was allowed to enter within the veil. O how much more profoundly oughtest thou to reverence this true sanctu- ary of God, and the Lord Himself of the covenant, present in our tremendous mysteries.
The memorial and representation of Christ’s Passion. Consider that as this sacrifice has an especial relation to the passion and death of the Son of God, in such manner as to be in effect the same sacrifice, the same victim, and the same priest, so the devotion with which we are to assist at the altar should have a particular relation to the sufferings of Jesus Christ. As Our Saviour Himself here officiates in person, and acts as in a sacred tragedy, His whole Passion and death, we ought to accompany Him in this action with suitable affection and devotion. Had we been present, with a true belief in Him, when He was offering upon the cross the sacrifice: of our re- demption, with what sentiments of love and gratitude, with what deep sense of sorrow and repentance for our sins, with what fervor of devotion should we have waited upon Him there, meditating upon His infinite goodness and love for us, mani- fested in His passion, and on the heinous enormity of our sins. With the like sentiments of devotion ought we to assist at this solemn memorial and representation of His Passion in the Eucharistic Sacrifice.
We are to offer up ourselves with the whole Church which is the Mystical Body of Christ. Consider that as often as we assist at this sacrifice we are not only to commemorate by meditation the passion and death of the Son of God, but also to take along with us as it were to God the Father His Son slain for us, and His precious blood shed for us, and this in such a manner as to offer up ourselves also to Him, with the whole church, which is the Mystical Body of His Son by His hands, and in union with the offering which He, Who is our head, there makes of Himself. We are also at the same time to join our intentions with His, as He is our chief priest and principal offerer, and with those of the whole people of God, according to the four great ends of the sacrifice, going as it Were in a body, with Christ Jesus at our head; and with Him We are to offer adoration, praise, and thanksgiving to Giod, and to pray and beg mercy through Him both for ourselves and for allthe world. 'Thus the whole chürch of God daily joins herself with Christ Jesus her head, both as the offerer and the offering, in these divine mysteries,
http://ccwatershed.org
INTRODUCTION 31
Conclude with a resolution of doing thy best to assist daily at this great sacrifice with a suitable devotion. Go thither in the same spirit as if thou wert going to mount Calvary, to contemplate there thy divine Redeemer offering Himself a bleeding sacrifice for the sins of the world. And see thou re- member to join thy offering of thyself with the offering He there makes of Himself, and thy intentions with His inten- tions. f
"The Mass The Sacrifice of the Mystical Body : The Social Character of The Mass The Liturgy of The Mass
The Mystical Body of Christ is one, living reality, born of the Redemption wrought for us by the Incarnate Word. It is that Society formed of Christ and the Church, of which One is the Head, the other, the Body.
In the writings of St. Paul, this doctrine of the Mystical Body holds a most high place. We might refer to the very frequent use of such expressions as in Christ, in Christ Jesus, texts the ordinary sense of which tells the relations of the faithful with Christ and of the faithful with one another. Such texts speak of us as clothed with Christ, freed from the bonds of the old Adam by Baptism and united to Jesus, in Whom all Christians are not the one thing, but are made as one person with Christ, all with Christ forming the one Mys- tical Christ. Besides such texts are numerous passages where- in this doctrine is explicitly affirmed. Thus in the First Epistle to the Corinthians our bodies are called the members of Christ (vi, 15). The bread we eat, the wine we drink in the celebration of the Eucharist are a sharing in the body and the blood of Jesus Christ, and all who thus feast are thereby made the one body (xi, 3).
“St. Paul does not emphasize at length his statement. He draws from it immediately most practical moral lessons: the Statement itself being evidently & truth with which his audi- ence is already familiar.” Chapters XII, XIII and XIV (1 Cor.) might well be termed a summary of Christian soci- ology, founded upon the union of the faithful in one sole body, the Mystical Body of Christ. Therein the doctrine of the Mystical Body is clearly expressed (xii, 12, 13, 27), illus- trated at length by a comparison with the human body (12, 14-26). The soul of that Mystical Body, the vital principle animating all its members, vivifying and making specific their
*From “The Doctrine of the Mystical Body of Christ" (Anger-Burke). `
http://ccwatershed.org
32 INTRODUCTION
acts and their functions is the Holy Spirit (xii, 3-11, 28-30). The bond uniting all the members is charity (xiii. 13). Thence flow the diverse duties of. Christians, one to another. Every- thing that is received ought to be looked upon in relation to its social usefulness for the entire Body. Even the gifts of the Holy Ghost are subordinated to the common good, to the upbuilding of the whole (xii. 13 and 14).
The sacrifice of the Church, the sacrifice of the Mystical Body is wholly worthy of the divine character of that society. It is in no way inferior to.that Immolation which gave her to the world; for in very truth, under the consecrated species of bread and of wine, according to the rite instituted by the Saviour, we offer to God Christ, Victim upon the Altar, as He was Victim in His Passion. i
‘Thanks to the Mass, the Christians of all ages and of all nations may gather about Calvary renewed and perpetuated and, borrowing the all-effective voice of Christ immolated (Heb. v, 7), speak their repentance, their adoration, their de- votion to the service of God.
An attentive reading of the prayers of the Mass suffices to show tbe social character of the sacrifice offered by the Mys- tical Body and for its benefit. 'The entire Church of Christ takes part in this drama, which is, indeed, that of Calvary, only that the actors have been vastly multiplied.
The Liturgy of the Mass gives the full teaching, the unin- terrupted application, of the dogma of the Communion of Saints. A brief glance will reveal this.
Priest and people are gathered around the altar. “The altar,” says St. Thomas, “represents Christ; the sacred edifice, the entire Church.” Altar and edifice have been set aside from things mundane by consecration or blessing. For Christ is holy, and holy is the Universal Church. The priest is the principal visible actor. The people assisting, sharing through Baptism in the sacerdotal power, have also part in the action.
At the foot of the Altar priest and people purify them- selves of sin by a public confession. By this very first act, priest and people show themselves intimately united. The priest accuses himself to the people; the people accuse them- selves to the priest. Both ask that divine pardon which the absolution pronounced by the priest carries to hearts well disposed. ‘This union of priests and of people, representing the Church, will continue during the entire sacrificial action. ‘The priest will recall it to the minds of the faithful from time to time by addressing to them the liturgical salutation: Domi- mus Vobiscum. . Certain prayers are reserved to the celebrant exclusively. Some of these he recites in & loud voice because they concern both priest and people; for example, the common orations. In some cases he carries on the rite in a very low voice, as the Offertory and the Consecration,
http://ccwatershed.org
a
INTRODUCTION 38
Here:also the people are not put apart but are invited to unite their prayers to those of the priest. Thus, before the opening of the-most/ mysterious part of the drama, the people are called upoh to do so in the urgent, solemn appeal of the Preface. ' os : i
Co-operation need not always be evident to eye and ear. To read the prayers of the Offertory and the Canon, to follow the rites therein, is proof that in the silence our union is. unbroken. The host is offered not only for the celebrant, for all those assisting, but also for all faithful Christians and for their eternal salvation: "that it may avail both me and them unto salvation for life everlasting.” Mixing. a little water with the wine, the priest asks God to make us sharers in the divinity of Him. Whom the Incarnation has made our Head. Then. the priest elevates the chalice: toward heaven, “for our salvation and that of the whole world.” At solemn Mass the altar and all gathered about it are incensed. “The incense,” says St. ‘Thomas, “symbolizes the order of the grace of which Christ is the plenitude, and from Christ it flows to the people by. way of the ministers.” When the altar which represents Christ has been incensed, the ministers and the faithful aré incensed in turn. Shortly afterwards, the priest recalls to those assisting that this sacrifice is theirs as it is his, “my sacrifice and yours,” and the people ask that the offering be to the glory of the Divine Name, to their personal benefit and that of the entire holy Church.
After the Preface the silence grows more solemn. Neverthe- less, not for an instant is prayer merely individualistic. The priest speaks in the name of the many. All is done in union with the people and in their name. Together priest and. peo- ple-ask that the peace and unity of the holy Catholic Church be extended over the whole earth. The sacrifice they celebrate is. tne sacrifice of the whole Christian society. They name its visible head, “thy servant N. our Pope,” and also the head of the limited society—the diocese, “and N. our bishop." It is the sacrifice of every one of the faithful, “and all true be- lievers of the Catholic and ‘Apostolic Faith.” These catholic Petitions do not exclude particular intentions. They are voiced at the memento for the living. Immediately after- wards the note of universality is again taken up. All ask God to accept this offering of all His servants, of His entire family: “this oblation of our servitude as also of Thy whole family.”
The moment of the Consecration and the Elevation comes. The sacramental words. are pronounced. At last Jesus is &mong His own, offering Himself and praying with them. It is upon Him now that all the action is concentrated. The Prayer, remaining humble, now grows more confident, yea, Seeks the very throne of God, .
http://ccwatershed.org
34 INTRODUCTION
“Command these things to be carried up by the hands of Thy holy Angel to Thine Altar on nigh, in the sight of Thy Divine Majesty.” The priest’s petition is in relation to the Mystical Body, signified in this sacrament, and it asks that the prayers of priest and people have the honor of being presented
to God.
The Angel mentioned “is Christ Himself, the Angel of the Great Council, Who unites His Mystical Body to God the Father, and to the Church Triumphant.” Then the Head and members—the one only Son and the children of adoption —"qmake bold to say” that prayer in which they address God as their Father. '
It would be a mistake to suppose that the two other branches of the. Church ‘are strangers to this sacrifice. From the mo- ment the Mass began, all the saints were asked to obtain the pardon from. God of the sins staining the souls of the faith- ful All Masses are offered to the Most Holy Trinity in mem- ory of the Passion, Resurrection, and Ascension of Our Lord Jesus Christ; offered also in honor of the Blessed Virgin Mary, of St. John the Baptist, of the Apostles Peter and Paul, &nd of all the Saints, for their glory, and for our salvation through their intercession, E
The Church of heaven and the Church of earth unite in one voice to sing “Sanctus . . . Hosanna in. Excelsis.” Before the Consecration, whereat our common Head will come to be sacramentally visible to the faithful of earth as He is cor- porally visible to the blessed in heaven, the Church here below again declares its oneness with the Church of heaven in that moving prayer the first word of which sums up its meaning, Communicantes—‘communicating.” The Church here asks, through the merits and intercession of the saints, that she re- ceive in every circumstance the help of the divine protection through Him, Christ Jesus, Who is the common bond of all three parts of the Church, ` ` Too i
The Consecration, which brings Jesus Christ to earth, in- creases the confidence of His militant members. It is not alone the grace necessary for the present life for which they ask. They beg for heaven itself, for their share in the inheritance; their entrance into the society of the holy Apostles and martyrs, in the name of Christ Who speaks for them and is the Source and the Giver of all good gifts.
The Church Suffering is not forgotten. Frequently it is for that Church or for one of its members that the sacrifice is offered. Liturgical prayers at the beginning and end of Masses for the dead implore relief for the souls in purgatory, but at every Mass special prayer is offered for thé same end,
http://ccwatershed.org
cramer mee NIRE PU RAND
INTRODUCTION 36
When he presents the bread at the Offertory, the priest asks God for all the faithful living and also for the dead, “for all faithful Christians living and dead.” There is a memento for the living. There is a memento for the dead, whereat our Baviour, as the Victim of Calvary and now ours, is entreated to grant refreshment, light and peace to those who have gone before us, signed with the sign of faith, and who, in Christ, sleep the sleep of peace. .
The Church Suffering is included also in the final prayer of the Placeat, Therein the priest asks the Most Blessed Trinity that this sacrifice may be acceptable and propitiatory for all for whom it is offered. ‘To one who would express astonish- ment at the fact that the Mass holds thus in remembrance the souls in purgatory, St. Thomas gives this answer: “The Holy Eucharist is the sacrament of the unity of the entire Church. It demands in its celebration that nothing touching the salva- tion of the entire Church be forgotten.”
Thus, the Holy Eucharist shows itself to be the true sacrifice of the society of the Church, the Mystical Body’s own sacrifice, In the Mass, Jesus Christ our Head, Priest for all eternity, with His Body offered and His Blood poured forth, comes under the appearances of bread and wine that He may be, by this Mysti- cal or sacramental immolation of Self in this unbloody repre- sentation of His bloody Passion, the Victim of the Cross offered anew by us, for us, with us, in pledge of our own self-immola- tion to the service of God, and of our hatred of sin.
The faithful should ever remember that they are sharing in a priestly function and should answer the invitation which the priest addresses to them at the Orate, fratres.
Orate, fratres: ut meum ac vestrum. sacrifícium accepta- bile fiat apud Deum Patrem omnipoténtem. DN
R. Suscípiat Dóminus sac- rifícium de mánibus tuis, ad laudem, et glóriam nóminis sui, ad utilitatem quoque nostram, totiüsque Ecclésie sue sancte,
Brethren, pray that my sac- rifice and yours may be well pleasing to God, the Father almighty...
Jy. May the Lord receive this sacrifice at thy hands, to the praise and glory of His name, to our own benefit, and to that of all His holy Church.
‘Offerings
1. At the Beginning of the Day O Lord God almighty, behold me prostrate before Thee in
order to appease Thee, and to honor Thy divine majesty, in the name of all creatures. But how can I do this who am my- self but a poor sinner? Nay, but I both can and will, knowing
http://ccwatershed.org
36 INTRODUCTION
that Thou dost make it Thy boast to be called Father of mercies, and for love of us hast given Thy only-begotten Son, Who sacrificed Himself upon the cross, and for our sake doth continually renew that sacrifice of Himself upon our altars. And therefore do I—sinner, but penitent; poor, but rich in Jesus Christ—present myself before Thee, and with the love of angels and of all Thy saints, and with the tender affection of the immaculate heart of Mary, I offer to Thee in the name of all creatures the Masses which are now-being celebrated, together with all thóse which have been celebrated, and which shall be celebrated to the end of the worid. Moreover, I intend. to renew the offering of them every moment of this day and of all my life, that I may thereby render to Thy infinite majesty an honor and a glory worthy of Thee, thus to appease Thy in- dignation, to satisfy Thy justice for our many sins, to render Thee thanks in proportion to Thy benefits, and to implore Thy mercies for myself and for all sinners, for all the faithful, liv- ing and dead, for Thy whole Church, and principally for its visible Head, the Sovereign Pontiff, and lastly for all poor schismatics, heretics, and infidels, that they also may be con- verted and save their souls. (Indulgence of three years.—Pius IX, April 11, 1860.). l7
2. During, or (In the Case of Priests) Before Mass
Eternal Father, I offer to Thee the sacrifice which Thy be- loved Son Jesus made of Himself upon the cross, and which He now renews upon this altar; I offer it to Thee in the name of all creatures, together with the Masses which have been celebrated, and which shall be celebrated in the whole world, in order to adore Thee, and to give Thee the honor which Thou dost deserve, to render to Thee due thanks for Thy innumer- able benefits, to appease Thy anger, which our many sins have provoked, and to give Thee due satisfaction for them; to entreat Thee also for myself, for the Church, for the whole world, and for the blessed souls in purgatory. Amen. (Indul- gence of three years—Pius IX, April 11, 1860.)
3. Offering for Sinners Who Are In Their Agony
My God, I offer Thee all the Masses that are celebrated throughout the world today, for sinners who are in their agony and who must die this day. May the Precious Blood of Jesus, their Redeemer, obtain mercy for them. (Indulgence of 300 days.—Pius X, Dec. 18; 1907.)
The Prophecy of Malachias Realised
The following pen-picture by an anonymous writer will help us to realize more vividly the truth of the prophecy contained in the first chapter of Malachias: “From the rising of the
http://ccwatershed.org
INTRODUCTION 3"
sun, even to the:going down, My name is great among the Gentiles; and in every place there is sacrifice, and there is offered to My. name a clean.obíation: for My name is great among the Gentiles, saith the Lord of hosts."
` “Tt is not an exaggeration to say that the Massi isofferedsome- where in the world at every moment of the twenty-four hours of the day. The offering of the Mass travels with the sun, and seems like one continuous and uninterrupted act of wor- ship, which the devout Catholic at any moment by day or by night can join in spirit. When it is midnight in New York Masses are beginning in the churches of Italy.
“There ancient altars, at. which saints have knelt, are lit up with tapers, and the Vicar of Christ ahd thousands of priests are lifting holy hands up to heaven in the sacrifice of adoration, thanksgiving, reparation, and supplication. A Httie later and the bells of a thousand towers in France begin to fill the air with holy sounds, and in every city, town, and hamlet kneeling crowds adore the chastening hand of God and pray. for sinners who despise His ordinances, Chivalric and religious Spain catches the echoes, and, when it is one o‘clock in New York, offers the great sacrifice in countless splendid churches. And then Catholic Ireland, the Island of Saints, which during centuries has suffered for the Faith, rallies anew around the altars it would never forsake, despite the most cruel persecutions. :
“At. two o'clock and after, the priests of the islands of the Atlantic—perhaps the Cape Verde—white-robed and stoled &nd wearing the great cross on their shoulders, bend before the tabernacle. An hour later a courageous missionary lifts up the chalice of salvation on the ice-bound coast of Greenland.
“At half-past four the sacred lamps twinkle through the fogs of Newfoundiand, and at five Nova Scotia’s industrious popu- lation begins the day by attending Mass. And now all the Canadian churches and chapels grow radiant as the faithful people—the habitant of the country, the devout citizen, the consecrated nun, and the innocent—hasten to unite their prayers around the sanctuary where the priest is awaiting them. At six how many souls are flocking to the churches of New York, eager to begin the day of labor with the holiest act of religion! Many young people, too, gather around the altar at a later hour, just as the fresh flowers open with the morning, and offer their dewy fragrance to heaven. An hour later, the bells of Missouri and Louisiana are ringing, and at eight Mex- ico, true to her faith, bends before her glittering altars, At nine the devout tribes of Oregon follow their beloved black-gown to their poor but gayly-decorated chapels, and California awhile loosens its grasp on its gold to think of the treasure that
http://ccwatershed.org
B8 INTRODUCTION
rust doth not corrupt. And when the Angelus-bell is ringing at noon in New York, the unbloody sacrifice is being offered in the islands of the Pacific, where there are generous souls laboring for our dear Lord; and so the bells are ringing on, on over the waters, and one taper after another catches the light of faith, making glad all the isles of the sea. At two o'clock the zealous missionaries of Australia are hastening to the altar, and whispering in their eagerness for the coming of Our Lord, Introibo ad altare Dei, And all the spicy islands of the East catch the sweet sounds one after another, till at four in the afternoon China proves there are many souls who are worthy of the name of celestial by their rapt devotion at the early rite. Then in Tibet there is many a modest chapel where the missionary distributes the Bread of Life to a crowd of hungry souls.
“At six the altars of Hindustan, where Bt. Francis Xavier ministered, are arrayed with their flowers and Jamps and the sacred vessels, and unwearied priests are hastening to fortify their souls before Him who is their life and their strength. At nine in Siberia, where many a poor Catholic exile from Poland has no other solace from his woes but the foot of the altar and the bread of heaven, During the hours when New York is gay with parties and balls and theatrical amusements ihe holiest of rites is going on in the Indian Ocean and among the sable tribes of Africa, whose souls are so dear to the Saviour who once died for all At eleven in Jerusalem, the Holy City over which Jesus wept, where He wrought so many miracles, where He suffered and offered Himself a sacri- fice for the whole world.
“When midnight sounds again in New York the silver bells &re tinkling again in every chancel in Rome. And so it goes on; the divine host is constantly rising like the sun in its course around the earth. Thus are fulfilled the words of the prophet: Malachias: ‘From the rising of the sun even to the going down thereof, My name is great among the Gentiles; and in every place there is sacrifice, and there is offered to My name a clean oblation.’ All day long—at any hour—we can assist at Mass spiritually; let us frequently unite ourselves to the Masses going on in some part of the world, thus adding new brightness to God’s glory, atoning for the neglect of others making reparation for our offenses, in thanksgiving for our blessings, and thus effectually promoting our sancti- fication.”
“Oh, what a gift is the holy Mass!” exclaims Father Baker, C.S.P., in his stirring sermon on “The Mass the Highest Wor- Ship.'! “How full an utterance has humanity found therein
lVide: “Sermons of the Rev. Francis A, Baker, with Memoir of His Life," by Rev. A. F. Hewit. , ä
http://ccwatershed.org
Low
INTRODUCTION 39
for all its woes, its aspirations, its hopes, its affections! How completely is the distance bridged over, that separated the creature and the Creator! The Mass supplies the want of the human soul for an adequate mode of approaching God, As a creature before its Creator, you are oppressed with your own inability to worship Him worthily. Do you want a better worship than that which His eternal Son offers? In the Mass the Son of God in His human nature worships the Father for us, He prays for us; asks pardon for us; gives thanks for us; adores for us. As He is perfect man, He expresses:every human feeling; as He is perfect. God, His utterances have a complete perfection, an infinite acceptableness. Thus, when we offer Mass, we worship the Father with Christ's worship. It seems to me that the Catholic can have a certain kind of pride in this. He may say, ‘I know I am weak and as nothing before God, yet.I possess a treasure that is worthy to offer to Him. I have a prayer to present to Him all perfect and all powerful, the prayer of His onjy-begotten Son, in Whom He is well pleased.’
Come to Mase! Come to Mass!
“Come to Mass! Come, children, come to Mass, and bring your merry hearts with you. Come, you that are young and happy, and rejoice before the Lord. Come, you that are old and weary, and tell your loneliness to God. Come, you that are sorely tempted, and ask the help of heaven. Come, you that have sinned, and weep between the porch and the altar. Come, you that are bereaved, and pour out here your tears. Come, you that are sick, or anxious, or unhappy, and com- plain to God. Come, you that are prosperous and successful, and give thanks, Christ will sympathize with you. He will rejoice with you, and He will mourn with you. He will gather up your prayers. He will join to them His own almighty sup- plications, and that concert of prayer shall enter heaven, louder than the music of angelic choirs, sweeter than the voice of those who sing the song of Moses and the Lamb, more piercing than the cry of the living creatures who rest not day or night, and more powerful and prevailing than the inter- cession of the Blessed Virgin and all the saints of paradise together. The Mass a formalism! The Mass an unmeaning service! Why, it is the most beautiful, the most spiritual, the most sublime, the most satisfying worship which the heart of man can even conceive.
* And here, too, in this idea of the Mass, we have the answer to another perplexity of Protestants. They can not under- stand why we make such a point of attending Mass. They see us go to Mass in ell weathers. They see us so particular nob
http://ccwatershed.org
40 INTRODUCTION
to be late at Mass, and they ask what it all means! Is it not superstition? Do we not, like the pharisees, give an undue value to outward observances? . May we not worship God at home just as Well? Ah, if it were really only an outward observance! But there is just the difference. There stands one among us whom you know not. We believe that the Sav- iour is with us, and you do not. We believe this with a cer- tein, simple faith. Come to our churches and look at our people—the poorest and most ignorant—and see if we do not. It is written on their faces. They may not know how to ex- press themselves, but this is in their hearts. You think we come to Mass because the Church is so strict in requiring us to do so, but the true state of the case is that the law of the Church is.so.strict because Christ is present in the Mass. You think it is the pomp and glitter of our altars that draws the crowds. Little you know of human nature if you think it can long be held by such things alone. No; we adorn our altars because we believe Christ is present. This is our faith. It is no new thing with us. It is as old as Christianity. It was the comfort of the Christians in the Catacombs. It was the glory of St. Basil and St. Ambrose and St. Augustine. It was the meaning of all the glory and magnificence of the Middle Ages. ‘And it is our stay and support in this century of knowl- edge, labor, and disquiet. Yes; strip our altars; leave us only the Corn and the Vine, and a rock for our altar, and we will worship with posture as lowly and hearts as loving as in the grandest cathedral. Let persecution rise; let us be driven from our churches; we will say Mass in the woods and caverns, as the early Christians did. We know that God is everywhere. We know that Nature is His temple, wherein pure hearts can find Him and adore Him; but we know that it is in the Holy Mass alone that He offers Himself to His Father as the Lamb that was slain. How can we forego that sweet and solemn action? How can we deprive ourselves of that heavenly con- solation? The sparrow hath found her an house and the turtle a nest where she may lay her young, even thy altars, O Lord of hosts, my King and my God! Man’s heart has found a home and resting-place in this vale of tears. To us the altar is the vestibule of heaven, and the host its open door.
“It is our delight now to think that, as the sun in its course brings daylight to each successive spot on earth, it ever finds some priest girding himself to go up to the holy altar; that thus the earth is belted, from the rising of the sun unto the going down of the same, with a chain of Masses; that as the din of the world commences each day, the groan of the op- pressed, the cry of the fearful and troubled, the boast of sin and pride, the wail of sorrow—the voice of Christ ascends at the same time to heaven, supplicating for pardon and peace.
“Such be our thoughts about the Holy Mass. Come to Mass,
http://ccwatershed.org
[ | 5
INTRODUCTION 41
and come and pray. When the Lord drew near to Elias on the mount the prophet wrapped his face in his mantle; so, when we come to Mass, let us wrap our souls in a holy recol- lection of spirit. Remember what is going on. Now pray; now praise; now ask forgiveness; now rest before God in quiet love. So will the Mass be a marvelous comfort and refreshment, to you. Yoü know the smell of the incense lingers about the sacred vestments worn at the altar long, after. the service is over; so your souls shall carry away with them as you leave the church a celestial fragrance, a breath of the odors of Paradise, the token that you have received a blessing from Him whoss ‘fingers drop with sweet-smelling myrrh.'"
http://ccwatershed.org
A fibeeo ot Praise bp Reb. F. X. Lasante
o NICHOLAS C. BENZIGER of blessed memory belongs the credit of having suggested the preparation ànd publica- tion of The Néw Missal for Every Day nearly twenty years ago, and therefore we are justified in calling him a pioneer, indeed an enthusiastic leader, in the liturgical movement of the present day. The work was an immediate success. And the New Missal has been kept “new,” that is to say, absolutely up-to-date, by its publishers, the firm of Benziger Brothers. They likewise prepared and energetically carried out the pro- ject of transforming this English Missal into a Latin-English Missal, the present work which is offered to the public with the positive assurance that it is still entitled to its old name: The New Missal (adding the word “Roman” to signify that it now is in Latin and English) inasmuch as it is complete, thoroughly up-to-date, and calculated to meet the requirements of the Most exacting critic.
We take this occasion to offer a slight tribute of praise to Nicholas C. Benziger, whom we have loved with the love of a brother, and whose passing has left a wound that never will be healed.
He won our esteem and affection not only by the uniform courtesy, kindness, and generosity displayed toward us per- sonally in an association which began nearly forty years ago, but also by the strength and uprightness of his character, his sterling worth, his integrity, honesty, sincerity, humility, Serenity and cheerfulness. He was a man of deep, religious convictions, with a faith like that of a Breton peasant, and was ever ready to second the efforts of Bishops and Priests in the dissemination of Catholic literature and to foster every enterprise for the welfare of the Church and for the propaga- tion of the faith. He enjoyed the respect and loyalty of his employees by his just and kindly treatment of them, and by the genuine interest he took in their temporal and eternal welfare. Eternal rest give unto him, O Lord, and let per- petual light shine upon him, May he rest in peace. Amen.
http://ccwatershed.org
Ed
Read (Dass With tbe Priest
AN EXPOSITION OF THE SIMPLE CHARACTER OF THE MISSAL
BY . , Reb. William R. Kellp
A. Sropy PLAN Basen ON “THE New Roman MISSAL IN LATIN AND ENGLISH” By REV. F. X. LASANCE AND REV; FRANCIS AUGUSTINE Warsa, O.S.B.
Introduction
HE Holy Sacrifice of the Mass was instituted by Our Lord
at the Last Supper, when He pronounced the words that
caused bread to be changed into His adorable Body, and wine to be changed into His Precious Blood.
In these words are the very heart and core of Holy Mass. They are the treasure itself of Catholic Faith.
Receiving this treasure as à pearl of great price, the Church sought through the centuries to give it a setting worthy of its divine Donor. And so she enshrined the sacred words or consecration in a liturgy of overwhelming majesty, uniting the inspired utterance of psalmist and prophet with the fer- vent outpourings of her own saints and pontiffs.
How beautiful this liturgy really is, the reader of the Missay will quickly see. And once acquainted with the Church’s own prayers, he will heartily agree with: the sentiments ex- presesd in the Introduction to Father Tasance: s “New Missal for Every Day.”
To facilitate the use of this particular Missal for all who desire to follow the liturgy and ceremonies of Holy Mass in harmony with the celebrant of the Mass, is the purpose of this guide. The exercises aim to make the student familiar with the parts of the Missal by actually following the Mass.
An understanding of a few outstanding points wil be enough at first; later on, the student will learn for himself the minor variations of the liturgy.
An appreciation of the Mass as the most, sublime act of man’s homage to God, and a knowledge of the principal ves- sels, vestments and ceremonies are expected of every educated Catholic, .
43
http://ccwatershed.org
4à READ MASS WITH THE PRIEST
PARTI A Studp Plan
Exercise 1
The teacher will do well to assign an analysis of pages 8-16 of the “Introduction to the Missal.” From the quota- tions of the author the student wil make a brief synopsis in his own words, showing the advantages of reading the Missal. The following points are illustrative:
(A) The Missal associates one more intimately with the -celebrant and therefore more closely with Christ; for the priest represents Our Lord. (Page 8.)
(B) The Missal contains many apt and beautiful citations from the Psalms of David. Now, these prayers of David are indeed the prayers of Christ, for David is
„a. type of Christ.- (Page 9.) 23
(C) In the Missal are found prayers for every occasion and for every moment; prayers of adoration, of thanks- giving, of contrition, and of petition. (Page 1494.)
(D) Books of Piety are often very good and useful; at the best, however, they are never so good as the prayers of Holy Scripture, or those of the Fathers of
the ‘Church, (Page 10.) , . (E) The Prayer of the Church contained in the Missal is the most efficacious of all prayers. Page 10.).
Exercise 2 l l Ehe Contents of this Missal
This Missal contains the following matter in the order as here given:
Introduction: A devotional treatise of Holy Mass.
Editor’s Preface: It explains the character of this Missal.
Read Mass with the Priest: A Study Plan, how to use this Missal and containing instructions about the different . parts of this Missal, the Sanctuary, Altar, Requisites for Holy Mass (Sacred Vessels, Vestments, their color, etc.), and a detailed explanation of the different parts of Holy Mass and how the priest.says Mass. '
The Proper of the Season. .
: The Ordinary of the Mass. i
The Additional Prayers and the Prefaces.
The Proper of the Saints. a
The Common of the Saints, whe Votive Masses, the Occa- sional Prayers, the Forty Hours’ Devotion and the Masses
tous toner of Cert in Moo peg. jal to V.
The Proper o: erta: asses ec: Oo Vario Religious Orders and Localities, p bei igi
The Proper Masses Special to the United States.
An Appendix of General Prayers (Devotions in preparation and thanksgiving for Holy Mass and Communion, etc.)
http://ccwatershed.org
a S
Pd
A STUDY PLAN 45
In the exercises that follow, we shall be concerned with the four main sections of the Missal as enumerated below for the purpose of demonstration, but the principles governing their use may also be applied to the Masses contained in the other sections of this Missal.
Note: The instructions and directions for the use of this Missal contained in this section, “Read Mass with the Priest" are sufficient for general use. If more detailed rubrieal in- formation is desired for. a closer adherence to liturgical re- quirements the study of the matter set in smaller type is advisable.
Marking the Parts of the Missal
Note: For a better understanding of the structure of the Missal and the exercises that follow, it is advisable to read the instruction on the ecclesiastical year and its-divisions, page 1622.
Open the Missal, Place ribbons or cards in the following pages: - `
1. Page 756: The Ordinary of the Mass
2. Page 103: The Proper of the Season
3. Page 830: The Proper of the Saints ` 4. Page 1299: The Common of the Saints
Turning now from one section to another, the student will see the four important parts of the Missal.
Exercise 3
The Major Parts of the Missal Explained
(QD The Ordinary of the Mass is made up of those prayers and rites which remain unchanged throughout the year. It includes the familiar prayers that are found in most prayer- books of the people. i
(II) The Proper of the Mass on the other hand consists of the Introit, Prayer (sometimes called Collect), Epistle (some- times called Lesson) with the Gradual or Tract or Sequence that follows it, Gospel, Offertory, Secret, Communion and Postcommunion (A) special to the season, as for instance the Tenth Sunday after Pentecost; or (B) special to some Saint's feast. Hence there are two divisions of the Proper, viz., (A) the Proper of the Season, and (B) the Proper of the Saints. The latter is further supplemented by the Common of the Saints as described in the following paragraph (C).
(A) The Proper of the Season has its place in the Missa? from page 103 to page 752, Here are to be found ihe Masses for each Sunday of the year, beginning ‘with the First Sunday of Advent and ending with the
http://ccwatershed.org
46
READ MASS WITH THE PRIEST
Last Sunday after Pentecost. This section also in- cludes the principal solemnities of Our Lord and some other feasts which are kept Without regard for the day of the month on which they may fall and the week-day or as they are called the Ferial Masses.
(B) The Proper of the Saints: Pages 830 to 1298. It fol-
lows the order of the Calendar, month by month, day by day. Here one finds tbe special Introits, Prayers, Epistles, Gospels, Offertories, Secrets, Communions and Postcommunions suited to the saint who is being honored.
(C) The Common of the Saints: Now to print an n Introit,
Prayer, Epistle, Gospel, etc. for each saint would make the Missal extremely bulky. Besides, there would be no end of repetition, for the same Epistle or other proper part often recur. For this reason & special section appears in the Missal containing the Introits, Prayers, Epistles, Gospels, Offertories, Secrets, Communions, and Postcommunions, that are Common to many of the Saints. This section is called the Common of the Saints.
In the Common will be found those Prayers that may not be printed in the Proper. If, for example, the student turns to the feast of St. Isidore on page 974, he will find no Prayer at all for this saint. In other words, there is no Proper for the feast of St. Isidore. Consequently he will go to the Common. The Missal refers him to the page, which in this case is 1344 and from that place he will take the Introit, Prayer, Epistle, Gospel, etc.
At times some parts will be printed in the Proper, while the remainder must be drawn from the Com- mon, e.g., the feast of St. Vincent Ferrer, page 975. Here the Prayer of St. Vincent is all that is given; the rest therefore is sought in the Common.
The same page, 975, shows an example of a feast that has all its Proper in one place. In this instance there is no occasion for using the Common.
Concluding Principle: When any part or parts are not found in the Proper of the. Season or the Proper of the Saints, they will be found in the Common.
The Relation between the Ordinary and the
“Proper of the Mass”
Every Mass is made up of an Ordinary part and a Proper
vart,
http://ccwatershed.org
A STUDY PLAN 4
Take, for example, the Fourth Sunday of Lent, page 327. The Ordinary is on page 756; the Proper is on page 327. To follow the Mass, begin on page 756. Read on to page 760. Here one is told to say the Introit. Turn back to page 327 to find it. This done, return to page 761 to read the Kyrie, etc. as far as top of page 762. After this the Missal tells one to Say the Prayers (or Collects).
To put the matter very briefly: there are eight places in the Ordinary where one is going to be directed to the Proper. In this book, in the Ordinary of the Mass, (page 756) so that they may be easily recognized, Proper parts are indicated by a %. However, for his own convenience and practice the reader may mark those eight places. Take a pen and write Clearly, or, better yet, print plainly on the margin of your Missal the name of the part to which reference is made ts Shown in the following diagram.
Page Location Print in Margin 760 Bottom ‘Introit”
162 . Bottom "Prayer"
763 Middle “Epistle”
T64 Middle * Gospel"
167 Middle “Offertory”
772 Middle “Secret”
792 . Top “Communion” "93 Top “Postcommunion”
When the reader comes to one of these signals he should not hesitate an instant. He is to turn immediately to the Proper that has previously been marked out.
The following diagram will indicate the manner in which one prayer follows another. This order may be called the sequence of prayers. It is important that the student get practice in going rapidly from the Ordinary to the Proper without losing his bearings. A card may be made similar in style to the diagram, which will serve the double purpose of a Missal-marker and a guide, in the event that one does not know “what prayer comes next.”
Sequence of 3orapers
PRAYERS AT FOOT OF ALTAR Introit
KYRIE ELEISON .
GLORIA
Prayer.
Commemoration (if any)
Epistle
Gospel
CREED
Offertory
http://ccwatershed.org
48 READ MASS WITH THE PRIEST
OBLATION PRAYERS
LAVABO Secret PREFACE SANCTUS
CANON OF THE MASS
Communion
Postcommunion LAST GOSPEL In the aforegoing diagram '"The Ordinary" is indicated in capital letters while “The Proper" is shown in italics.
Exercise 5
3Aeritatíon of a Sunday Mass, 3illustrating “The Proper of the Season” Take the Mass for the Tenth Sunday after Pentecost.
Place a marker (using the ribbons in book) in the Proper on page 673—open the Missal at the Ordinary, page 756.
Prayers at beginning of Mass, p.756. .
Introit, p. 760.
Kyrie Eleison, p. 761.
Gloria, p. 762.
Prayer, p. 762.
Second prayer, p. 827, "A cunctis," ie. "For the in-
' tercession of Saints".
Third Prayer, “At choice of Priest.” Therefore select
' any one passage from those on pp. 1494 to 1500.
Epistle, p. 673.
Gradual, p. 674.
Prayer, “cleanse my heart,” p. 763.
Gospel, p. 674.
Credo, p. 763.
Offertory, p. 675.
Prayer, p. 767, “Receive, O Holy Father,” and the four prayers that follow.
Lavabo, ie. “I wil wash my hands," p. 770.
Prayer, "Receive, O Holy Trinity," p. 771, and the following prayer.
Secret, p. 772.
Second Secret, p. 828, "For the intercession of Saints".
Third Secret, “At choice of Priest.” Therefore select any one Secret from those on pp. 1494 to 1500.
Preface, p. 772.
Sanctus, p. 774.
The Canon of the Mass, p 771. This is the fixed and unchangeable part of the Mass.
‘Read straight on to p. 192.
Communion, p. 675.
Postcommunion, p. 676.
Second Postcommunion, p. 828. ;
Third Postcommunion, “At choice of Priest.” There- fore select any one Post- communion from those on Pp. 1494 to 1500.
Prayer, “Placeat,” p. 793.
Blessings, p.. 793.
Last Gospel, p. 795.
http://ccwatershed.org
+ - A STUDY:PLAN 49
. There is no.need to memorize the order of the foregoing prayers. - By reading the Mass several times one will become familiar with the sequence. i
'As the student goes on through: Exercise 5 he will get accustomed to, turning back -and forth from. Ordinary to Proper and vice-versa.. The latter has been made easy for the user- of this book as in referring from the “Proper” to the “Ordinary”, the part that is required in the last named is given after each prayer in the "Proper" with the page on which it will be found.
How to Use the Ribbons in Father Lasances The New Roman Missal -
Method of Following the Mass Begin at the Ordinary of the Mass. Read until you come to X Turn to. Proper, as you have marked it by Ribbon . Read until referred back to the’ Ordinary marked by yellow Ribbon Read up to next * Turn again to Proper marked by Ribbon then continue as before.
Before Mass Insert Ribbong as follows:
For the Ordinary of the Mass Yellow. ( (gold) Ribbon at page 753 for High Mass; at.756 for Low
ass, "For the Mass of ‘the Dag. (Called the " Proper") Green Ribbon on Sundays After Pentecost; also Sundays from ~ "Epiphany to Septuagesima White Ribbon on Feasts of Our Lord, except on.those of the Passion; on Feasts of Our Lady; on Feasts of Saints not Martyrs Red Na on Pentecost; on Feasts of the Passion; on Feasts of art: Purple Ribbon in -Advent and Lent; on Vigils of Greater Feasts Black Ribbon in Masses for the Dead. The Priest at the Altar Wears Vestments Showing the Day’s Color—The Ribbon Color Corresponds
AR ARR.
Exercise 6 : : The Proper of Saints The. previous exercise has dealt. with the Proper of the Season, and has been illustrated by the recitation of a Sunday Mass. In the present exercise we shall consider the Mass as said on the feast days of the saints, in order to illustrate the Proper of the Saints,
Example A—Feasts that have a "Proper" Feast of The Immaculate Conception, page 851 The Ordinary begins as usual on page 756, while all the parts Proper to this feast, viz.: Introit, Prayer, Epistle, Gospel, Offertory, Secret, Communion, and Postcommunion are found together on pages 851 to 854. Hence no difficulty will be experienced in going from the Ordinary to Proper and vice-versa, an exercise which the teacher should now assign. Example. B—Feasts that have no "Proper" .. Feast of St. Eusebius, page 859 On turning to page 859, one finds that there is no Introit,
http://ccwatershed.org
50 READ MASS WITH THE PRIEST
Prayer, Epistle, etc. Recalling the principle that where there is no Proper, recourse is had to the Common, he will place his marker at page 1306, the Common of a Martyr-Bishop. From this page he will then get the Introit, Prayer, Epistle, Gradual, Gospel, Offertory, Seeret, Communion and Post- communion. With the special parts thus marked out for him on page 1306, the student may now read the whole Mass beginning with the Ordinary on page 756.
Exercise 7
The Rank of Feasts and Sundays
The rank or dignity of a feast is stated immediately below its title.
Example 1. The feast of St. Silverius, Pope and Martyr, page 1054; here the rank is “Simple.” Example 2, The Feast of St. Leo, page 1091; here the rank is "Semi-Double." : : Example 3. Feasts of “Double” rank. The greatest feasts, like Christmas and Easter, are marked as Doubles of the First Class; next in importance come the Doubles of the Second Class, and the Double Majors. Lowest in the class of Doubles is the Double Minor, which never gets its full name, but is called “Double” for short.
The order of importance of the feasts occurring during the
Ecclestastical Year is designated by the Church as follows:
First: Those relating to our Lord and the mysteries of His life. Then follow the feasts in honor of the Blessed Virgin, the Holy Angels, St. John the Baptist, St. Joseph, Saints Peter and Paul and the other Apostles, the feasts of Na- tional Saints, Holy Patrons of dioceses and parishes, feasts of the dedication of churches, of the martyrs, holy Popes or Bishops, Doctors and Fathers of the-Church, Confessors of the Faith, Holy Virgins and other Holy Women.
: CLASSIFICATION OF FEASTS ACCORDING TO RANK
OF THE FIRST CLASS OF THE SECOND CLASS DOUBLE MAJORS - DOUBLE (MINORS)
Pi | SEMI-DOUBLES l
I | SIMPLES |
All feasts, therefore, are either Simple, Semi-Double, or Double, and the Doubles are sub-divided as noted in following d'agram. This distinction is essential before the reader may go on to consider the Votive and the Requiem Masses.
http://ccwatershed.org
A STUDY PLAN 51
Sundays are ranked as follows. .
I. Privileged or Major Sundays of the first class, which never yleld precedence to any feast, viz., the first Sunday of Advent, all the Sundays of Lent, Easter, Low Sunday, and Pentecost.
Il. Privileged or Major Sundays of the second class, which yield only to double feasts of the first class, are Sep- tuagesima, Sexagesima, and Quinquagesima, besides the sec- ond, third, and fourth Sundays of Advent.
III. Common or Minor Sundays (the remaining Sundays of the year) which yield only to a double feast of the first or second class. When a festival Mass (of a double of the first or second class) is celebrated on a Sunday, a commemora- tion of the Sunday is made; i.e., the Collect, Secret, and Post- communion of the Sunday Mass are added to the Mass of the feast and the last Gospel is that of the Sunday.
The Church Week
The Church week is made up of a Sunday and six week days. The Sunday is called “Dies Dominica,” i.e., the Lord's Day. Saturday is called Sabbatum. The other week-days are called “Ferial” days or simply Feric. The week-days of Advent are called “Advent Feriz.” The week days of Lent are “Lenten Feriz.” Thus, Monday is Feria II, Tuesday, Feria III, etc. .
Feric or week-days are divided into two classes, major and common. The former comprise all days of Advent and Lent, the Ember-days, and Monday (feria secunda) of the Rogation- days. All other feric belong to the second class. Major feria must always be commemorated. A few, called privileged feric, viz., Ash Wednesday and the first three days of Holy Week are celebrated to the exclusion of all feasts.
On Masses Buring Lent
Each Feria in Lent has its own Mass. Keep the marker in Dlace during Lent and advance it day by day. The priest may choose either the Lenten Mass or the Mass of the saint whose feast falls on that day. Should he say the Lenten Mass his second Prayer will be from the Mass of the saint: on the other hand, if he reads the Mass of the saint his second Prayer will be of the Lenten Feria and the Gospel of the Feria is said.at the end of Mass. It is easy to tell when he reads the Lenten. Mass, for then the vestments are violet in color.
http://ccwatershed.org
52 READ MASS WITH THE PRIEST On Masses During Advent
The Ferie of Advent have no special Mass; hence, the Prayer, Secret and Postcommunion of the Sunday are re- peated for each of the Ferie that follow. Thus, when the priest says the Mass of a saint during this season, the second Prayer, Secret and Postcommunion will be taken from the Mags of the Sunday before. These additional prayers are designated in the Missal “Commemoration of the Feria.”
- The Motive Masses Page 1410 to Page 1494
A Mass other than that of the day is called a Votive Mass, or Mass of Devotion. . These Masses are usually offered for some special intention, such as a thanksgiving, page 1494, to ask for peace, page 1468, etc. í
It is permissible to say a Votive Mass only on a Simple or on a Semi-Double.
For the Marriage ceremony page 1449 and on certain special occasions, e.g., the First Friday of the month page 646, the Church permits a Votive Mass on feasts even higher than a Semi-Double,. but this is by way of exception,
Masses for the Bead Page 1501 to Page 1534
There are various Masses for the Dead, page 1501. Pope Benedict XV granted priests permission to say three Masses on All Souls’ Day. Then there is a Mass for the Day of Death or Burial, another for the third, seventh and thirtieth day after burial, one for the Anniversary of the Day of Death, and lastly one called the Common or Daily Mass for the Dead. The “Ordinary of the Mass” is said as usual and the “Proper” ls taken from one of the Masses here noted.
While the priest js reading the prayers, taken from page 1501 and. following, which may be suited to his particular intention, the reader may join charitably in that intention, and also remember his own dead with a, prayer taken from the same section of the Missal. f
Low Masses for the dead when said in black vestments are not allowed on feasts which are of double rite, nor on any Bunday, nor within any privileged octave, nor during Lent, on the Ember-days, or Rogation Monday and all vigils; nor on the day on which a Sunday is anticipated, or on which the Mass
of the preceding Sunday, whi 9 ep g y. ch was rubrically impeded, is
http://ccwatershed.org
nw
A STUDY PLAN 53
However, when the body of a deceased person has been brought into. the. church to await burial, greater liberty is permitted. Any Mass and on any day can be offered up for the faithful departed in general, or for any particular de- ceased person or persons: and, indeed, Holy Church seems to prefer to act upon this principle, rather than delay a Mass for the dead until a day on which. it can be said in black vestments, and with the rites proper to requiem Masses.
The solemn or sung funeral Mass is prohibited on the last three days of Holy Week, Christmas Day, Epiphany (Jan. 6), Easter Sunday, Ascension Day, Pentecost, Trinity Sunday, Corpus Christi, the feasts of the Annunciation (March 25), Assumption (August 15), and Immaculate Conception of our Lady (Dec. 8); the feast of the Solemnity of St. Joseph (Wed- nesday before the third Sunday after Easter). feast of the Nativity of St. John Baptist (June 24), and of Sts. Peter and Paul (June 29), All Saints’ Day (Nov. 1), and the anniversary of the title and dedication of the church in which the Masą 1s to be celebrated.
On the third, seventh, thirtieth, and anniversary days of & person's death or burial, it is permitted by the rubrics throughout the year to celebrate a high Mass of requiem, except on ` .
1. Sundays and holy-days of obligation; n
2. Double feasts of the first and second class;
:8. Vigils of the Nativity and of Pentecost;
4. Within the octaves of Christmas, Epiphany, Easter, Pente- cost, Ascension, and Corpus Christi;
5. Ash Wednesday;
6. Holy Week;
7. During solemn exposition of the Blessed Sacrament;
3, CEHGUABODSORES having but one parochial Mass with pro- cession.
When thus prevented, this high Mass may be anticipated or transferred to the nearest day free from the above rubrical impediments.
A low Mass is not allowed on the third, seventh, thirtieth, and anniversary days, if these fall on
1. A feast of double rite (except by special indult);
2. Days during Lent, except the first day of each week free from a feast of double rite; :
3. Ember-days;
. Rogation Monday; .
Vigils; ; D.
. The day on which a Sunday is anticipated or on which the Mass of the preceding Sunday which was rubrically im- peded, is resumed. .
Requiem Masses are strictly forbidden during the time in which the Blessed Sacrament is exposed publicly for Forty Hours’ Devotion or for Perpetual Adoration. : `
Supplementary Hotes
. Octaves. Some feasts of high degree have an octave, which means a period of eight days. Thus, the celebration of the feast continues for a week. The days following the feast are called days within the octave (dies infra octavam); the eighth day is known as the octave-day (dies octava). The octave-day Of a feast of the first class is always a double major.
Octaves are privileged, common, or simple.
Privileged octaves are of the first, second, or third order.
First Order: The octaves of Easter and Pentecost. No other
feast may be celebrated during that time.
oun
http://ccwatershed.org
54 READ MASS WITH THE PRIEST
Second Order: The octaves of Epiphany and Corpus Christi. No other feast, except it be a double of the first class, may be celebrated during that time. The octave-day itself may be replaced only by feasts of the Universal Church if they are doubles of the first class. i
Third Order: The octaves of Christmas, Ascension and the Feast of the Sacred Heart of Jesus. During this time the celebration of all occurring feasts except those of simple yank is permitted. But the octave-day itself may be re-
placed only by feasts, doubles of the first aud second class.
Note: When an octave day is replaced by another feast, a commemoration is always made of the octave.
Common octaves.—Al feasts of the first class having a com- mon octave are indicated in the Universal Calendar, as well as on the feast itself. During their octaves, it is permitted to celebrate a feast having a higher rank than simple with a commemoration of the octave, except that on doubles of the first and second class the commemoration is omitted. But the octave day itself gives way only to doubles of the first and second class. i
Simple octaves.—These are such feasts of which only the octave day is celebrated as a simple rank feast.
Vigils.—Vigils (from vigilare, to watch), or days liturgically observed, immediately preceding certain feasts, are found in the Roman rite to the number of seventeen, divided into privileged and common. Of the former there are three. The vigils of Christmas and Pentecost do not yield to any feast; but the vigil of Epiphany yields to double feasts of Our Lord of the first or second class. All other vigils belong to the non- privileged class, and are excluded by any office of higher rite.
Vigils are also divided into those on which there is or was an obligation of fasting and abstinence and those which do not carry with them this obligation. The vigil of Epiphany, because of the Christmas joy, the vigil of Ascension, because of the joy of Christ’s resurrection, and the vigil of the Im- maculate Conception, because it was instituted without this obligation, are without fast or abstinence. To all other vigils the obligation of fasting and abstinence is attached per se, though in many cases it has been abrogated.
Occurrence of Feasts.—Two (or more) feasts may occur on the same day; of these only one is observed. The other is transferred, if liturgical rules permit; otherwise it is reduced to a simple (festum simplificatum) and commemorated, or at times rejected entirely, according to definite laws.
Special Feasts.—The feast of a titular of a church, ie., of the saint in whose honor the church is erected, and the anni- versary of the consecration (strictly so called, not the simple blessing) of a church, are doubles of the first class with an octave for all the clergy attached to the church.
The feast of the titular of the cathedral, as well as the anni- versary of the consecration of the cathedral, is a double of the first class, and with an octave, when permitted, for the secular clergy (for regulars, too, who use the diocesan Ordo) throughout the whole diocese, Religious, male or female, who use a special Ordo, Observe these feasts of the cathedral as first-class doubles, but without an octave.
The day on which a church is consecrated is a double of the first class (from tierce) with an octave for the clergy of the church: the office is that of the dedication of a church. The day on which the cathedral is consecrated is observed as a double of the first class. likewise with a»
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS 55
octave, throughout the diocese. The feast of the dedica- tion or consecration of a church is a feast of Our Lord. The feast of the consecration of the cathedral and its an- niversary, as Well as the feast of the titular of the cathe- dral, is a primary feast even for the clergy of the diocese who are not attached to the cathedral. This is true, too, of the octaves of these feasts,
Preparing the Missal for Next Day's Holy Mass
The beginner is urged to prepare the Missal before com- ing to Mass, A few moments given to this task on the evening before, will be repaid in ease of reading at Church.
In choosing the Mass to read, consult first the Universal Calendar (see index). It shows what Mass is to be said on any particular day. If closer adherence to the special calendar of a particular diocese is desired, consult the Ordc annually published in the locality.
If the day is a feast day, mark the Missal at the feast given. If there is any difficulty in finding the place at once, then look up the name of the saint, or of the feast, in the Index at the end of the Missal. If no feast is given, then read the Mass of the preceding Sunday, or if the priest is vested in black a Mass for the Dead.
If the day is a day within the Octave of some feast, read the Mass of the feast. (Certain great festivals are kept for eight days; i.e., they have an octave and therefore the Prayer, Secret and Postcommunion are repeated each Octave day).
If the day is a Sunday, read the Mass of Sunday. Your Catholic Calendar at home will tell you what Sunday it is.
If some saint’s feast happens to fall on that Sunday, add the prayer of the saint to the prayer of the Sunday Mass.
Remember that the Sunday Mass takes precedence over all ordinary feasts.
It is only when a Double of the First or Second Class falls on a Sunday that the Sunday Mass gives way to the feast. (The Patronal Feast of the Parish is a Double of the First Class). In this case the Mass is of the feast, the second Prayer is of the Sunday, and the Gospel of the Sunday is read at the end of the Mass.
PART II
An Explanation of the Requisites and Prapers of Boly Mass Furniture and Articles on Altar and in Sanctuary
. Crucifix.
. Reredos.
. Tabernacle covered by a veil which is either white or of the color of the vestments worn that day, but at Requiem Masses the veil is purple.
4-9. Large Candlesticks for High Mass and Benediction. At
& High Mass at least six candles are lighted.
10,11. Small Candlesticks for Low Mass. There are usually
two but sometimes four. However, only two candles are
QNEM
http://ccwatershed.org
Liam — vmm! — [ ih — — rT ARAN Dm — — — m FUR
DIAGRAM OF AN ALTAR AND A SANCTU. (For st 0f articles numbered. see docompany inp. schedule)
http://ccwatershed.org
99
Leatud SHL HIIA ssvN AVAN
REQUISITES AND PRAYERS FOR HOLY MASS 57
lighted for a Low Mass said by a priest, but when &
pens says a low Mass four candies must be lighted.
13, 14. Altar Cards. (The larger in the center contains
prayers read at the Offertory and Canon. The smaller one
on the Epistle side has the prayers which the priest reads when washing his hands. The other smaller one on the
Gospel side has the Gospel of St. John, usually read at
the end of Mass.)
15. Mensa or Alter Table.
16. Altar Table Coverings. (One wax &nd three linen cloths cover the altar table. The fourth or top one of linen hangs down over the side of the altar to the floor.)
17. Antependium or Frontal. (A cloth which sometimes hanga down in front of the altar. Like the tabernacle veil, it takes the color of the Vestments.)
18. Gospel Side of the Altar.
19, Epistle Side of the Altar.
20.. Sanctuary Floor.
21. First Altar Step.
22. Second Altar Step. :
23. Predella or Altar Platform.
24. Credence Table.
25. Water and Wine Cruets.
26. Finger Basin. `
21. Towel.
28. Communion Paten.
29. Sedilia or Priests' Bench.
30. Bell.
31. Communion Rail.
d
The Altar
The form of the Catholic altar has always been a table or atomb. This double form has perpetuated through the ages the remembrance of the institution of the Eucharist and of the burial of Our Lord. The cloth that covered the table at the last supper, the winding-sheet of the Saviour’s embalming, are recalled to our love by the white linens spread upon it. The altar, the eucharistic table, the mystical tomb, is, above all, the holy mountain where Jesus transfigures and immo- lates Himself at the same time; raised as it is above the ground, it appears to us always as a Thabor and. & Calvary. Happier we than the apostle, for we can make for ourselves there a perpetual dwelling-place, even in the heart of the divine Saviour. t
Church law prescribes an altar of stone for thè Holy Sacrifice. If the altar be made of wood or of materials other than stone the Holy Sacrifice must be offered on an altar- Stone set therein. : :
The little rectangle in the front center of the Altar Stone ts the sepulcher or tomb, a hollowed part in which are contained the relics of Saints and Martyrs.
-The Sacred Stone.—During the.Mass the priest Often kisses the middle of the altar. In this spot is a stone become, by the consecration of the bishop, a figure of Jesus Christ. Like the Word of God, it has received the sacred unction; like Him, it bears the mark of five wounds (five crosses are cut in the stone), and these are also made by the hammer and tron; like the Lamb of God, of Whom “not one of the bones was
http://ccwatershed.org
55 READ MASS WITH THE PRIEST
TABLE OF THE ALTAR
n È
ALTAR | = | STONE
+ Oy
ight, 1936,-by Benziger Brothers ALTAR STONE IN PLACE
broken" (Er. xil, 46), the sacred stone is entire, cut from a single piece. He who loves Our Lord will understand these kisses so often repeated; the Church wishes to make reparation during the Holy Sacrifice for all:the outrages of the passion —the derisive genuflections of the Jews replaced by the genu- flections of the priest; the perfidious kiss of treason, by the respectful kiss of love. In the sacred stone is enclosed a little tomb, sealed by the arms of the bishop; berein with the relics of the saints are laid three grains of incense. Here again is & reminder of the burial and the different perfumes which Jesus Christ then received from the piety of His disciples—the aromatic herbs of Joseph of Arimathea, of Magdalen, and the holy women.
The Relics in the Altar.—In his marvelous vision St. John saw “under the altar the souls of them that were slain for the Word of God" (Apoc. 6, 9). The Church militant, heir of. their holy relics, has placed them under the altar of sacrifice. This custom, observed from the earliest days of Christianity, teaches us how we should receive Jesus Christ in holy communion.
Our heart becomes an altar where Our Lord consummates His sacrifice, and upon this living altar He wishes to see the blessed wounds of a martyr. The saints have tasted in com- munion ineffable sweetness; recompense, we may be sure, of the immolation which they made of themselves each day. is easy for us to experience this; let us prepare ourselves for such a solemn act by the sacrifice of our tastes, of our pas- sions, as the Hebrews ate the paschal lamb with bitter herbs. The Eucharist will then bear.in us the most abundant fruit; it will. be the grain of wheat sown in our hearts, to grow there tili the resurrection, the day of blossoming and of har- vest, the heavenly wine, which maketh virgin those hearts in- clined to evil; the divine fire, which will give to the weak the courage of the lion. :
The Tabernacle—The rich materials which cover the place where the Blessed Sacrament rests, even the name given it, recall the tabernacle of the Old Law, in which the ark of the covenant was kept, one of the prophetic figures of the sacra- ment of our altars. Its most ordinary form is that of a tower; this symbol of strength could not be more suitably employed than in sheltering Him Whom St. Augustine so well calls “the bread of the strong.”
The Cross.—Above the tabernacle is the cross. Its presence alone in this place speaks simply and eloquently: “It is here
t Jesus Christ renews the sacrifice of Calvary. The cross raised by deicidal hands remains always laden; love forever fastens to it the divine Victim. His arms extended call the sinner to return and to pardon; His lips never cease to utter vhe great prayer of mercy, ‘Father, forgive them’; grace flows
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS $69
from His heart in torrents.” Christian souls, all these things the crucifix, by its wounds, says to you each day.
The Candles.—Doubtless they recall to us that the catacombs were the cradle of the Cburch and her first temple; that the divine mysteries were there celebrated by the light of torches. This touching reminder of the persecuted Church should not be lost sight of.
But if it were merely as a reminder of the bloody period of the Church’s martyrdom that candles were used, why demand Wax for the altar-lights? The anxiety of the Church on this
oint shows us that there is here some mystery. “Wax,” says
gr. de Cony, summing up the teaching of all the liturgists, “ig one of the most expressive symbols furnished the Church by nature to express allegorically the holy humanity of Jesus Christ. The earliest Doctors dwell on the virginity of the dees, and the purity of that substance drawn from the nectar of the most exquisite flowers, and compare these things to the conception of the Saviour in the pure womb of Mary. The whiteness of the wax, laboriously obtained, signifies again the glory of Jesus Christ, the result of His sufferings; then the flame, mounting from that column of wax which it consumes, 18 the divinity of Jesus Christ, manifesting itself by the sacri- fice of His humanity, and illuminating the world.” (Cérém. Rom., 50, 1 c, 6) It is not, then, to lighten the darkness of the sanctuary, let us say with St. Isidore, that the altar- candles are lighted, because the sun is shining, but this light is a sign of joy, and it represents Him of Whom the Gospel says: "He is the true light.” (Orig., 50, 1 co, 12.)
During the holy mysteries, when thick darkness clouds our souls, let us beg God, the eternal light, to scatter this gloomy night. If at the foot of this new Calvary our heart is indiffer- ent and frozen, let us pray God, infinite love, to melt it in His fires. There wil come a day when this blessed light will be, for those who have despised it, the fire of Justice. O Lord, inspire my heart with such a profound horror of sin that I may escape the flames of Thy vengeance.
The Sanctuary Lamp —In honor of Jesus Christ a lamp burns perpetually before the altar. The Christian soul longs to remain in constant adoration at the feet of Our Lord, there to be consumed by gratitude and love. In heaven alone will this happiness be given to us, but here below, as an expres- sion of our devout desires, we place a lamp in the sanctuary to take our place. In this little light St. Augustine shows us an image of the three Christian virtues. Its clearness ts faith, which enlightens our mind; its warmth is love, which fills our heart; its flame, which, trembling and agitated, mounts up- ward till it finds rest in its center, is hope, with its aspirations toward, preven, and its troubles outside of God. (Serm. 67,
e Script. i
May our heart watch in the sanctuary under the eye of God! During the labors of the day nothing is easier than to fly there in thought, to offer to Jesus Christ our pain, our wearl- néss, our actions. :
At night let us place ourselves at the feet of Jesus, and say: While I sleep I h to love Thee and bless Thee always; here would I take my rest. If many Christians were faithful to this pious practice it would not.be merely a faint and solitary Jamp which would illumine the holy place, but_thousands of hearts Would shed there their sparkling rays of light.
The Altar Candlesticks——The heavenly Jerusalem has her sacrifice and also her altar. St. John thus describes it: “The altar of gold had seven golden candlesticks, and in the. midst was the Son of man, shining like the snow by the whitenesg of His garments, and more brilliant than the sun by reason of the splendor of His face,” (Apoc. 1.)
http://ccwatershed.org
60 READ MASS WITH THE PRIEST
It is, then, reminders of heaven which the Church con- stantly places before the eyes of her children; how can we hel thinking of it when all around us speaks of it: the altar, the candlesticks, the Eucharist?
The Missal.—Upon the altar in heaven was also a mysterious book, sealed with seven seals, and which no man could open, The lion of the tribe of Juda, Jesus Christ, came, and His triumphant hand broke the seals. The resemblance here ig easily traced. The book which contains the prayers of the liturgy is placed upon the altar before the sacrifices, but it remains closed; only the priest, representing Jesus Christ, has the right to open it.
In the West, Latin is the language of the liturgy of the Church. However, certain Greek words, such as Kyrie eleison, and some Hebrew expressions, like alleluia, amen, sabaoth, have been enshrined in this rich casket, that the language of the Christian sacrifice may recall the inscription placed above the Saviour's cross, which was written, says the evan- gelist, in Hebrew, in Greek, and in Latin. :
The Chalice and its Appurtenances
The Chalice: is a cup made of gold or silver, but if of silver, the interior must be gold-plated. It holds the wine for the Holy Sacrifice, and is a striking figure of the Sacred Heart of Jesus. f
The Paten: is a plate of gold or silver upon which the large bread for consecration rests until the offertory. If it is of silver, the upper side, at least, must be gold-plated. Of old it was necessarily larger than now, for it held all the breads to be consecrated.
“To seal an alliance the ancients at the end of the banquet caused to be passed from one to another of the guests 2 cup to which each touched his lips. Our Lord followed this cus- tom at the last supper. The chalice used at the altar is made upon the model of the one from which Jesus Christ drank on the eve of His death. While the chalice receives the blood of Jesus Christ, the paten is reserved for His divine body. Jt is a large plate, of gold or silver like the chalice, but always golden in that portion which comes in contact with the holy species. Like the chalice, before it is used in the sacred mysteries it is consecrated by chrism and special prayers said by the bishop. Let us receive from the gold, the holy chrism, and the particular benediction of the prelate given to those vessels upon which the Holy of holies rests but an instant, the lesson which the Church teaches us. In communion our hearts become living chalices; our tongue is another paten upon which the priest lays Jesus Christ. May Our Lord al- ways find our tongue and heart bright with the gold’ of charity; let us consecrate this mystical chalice and paten with the unction of Christian sweetness and the perfume of prayer.
The Pall: A square pocket-shaped piece of linen with a card- board inserted in order to stiffen it. It is placed over the chalice to prevent dust or other matter falling into it.
The Purificator: A linen cloth used for wiping the chalice, and the fingers and mouth of the celebrant after Communion.
It is spread over the cup of the chalice at the beginning and end of Mass, .
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS 601i
re Es
"Copyright by Benziger Brothers
The Chalice Chalice and Chalice, Purifica- x Purificator tor and Paten i with host
mziger Brothers A Chalice, Purifica- — . All now covered by Chalice Veil— tor, Paten and note the diferent, parts under the
Jarntrernsnerennnteiy Copyright’ by Benziger Brothera
The Burse and — The Chalice completely covered
the Corporal ff http://ccwatershed.org cA
62 READ MASS WITH THE PRIEST
The Corporal: A square piece of linen, In size and appearance it resembles à small napkin. It is spread out on the altar, and the chalice is placed upon it. During the Mass the Sacred Host rests for a time on the Corporal.
The Burse: is a square container for the Corporal. It is made of the same material and color as the vestments.
The Chalice Veil: is the cloth which covers the chalice until the Offertory, and again after the Communion. It also is made of the same material and color as the vestments. (If one is not present at Sunday Mass before the veil is removed from the chalice, one is obliged to.hear an- other Mass).
The Sacred "Vestments
The Vestments of the Celebrant
By God's command the Jewish priests wore a distinctive garb when they ministered in the Temple. The Bible tells us they were vested in violet and purple, scarlet twice dyed, and fine linen. Gold and precious stones were also used to give the person of the priest that dignity demanded by his exalted office.
No special dress was at first prescribed for the Christian priesthood. During the early days the garments worn at the Holy Sacrifice were not dissimilar in form to the clothing of civilians. They were distinguished, however, from profane &pparel in richness and beauty of decorations; and of course, their use was restricted to divine worship.
Secular fashion changed, but the Church clung to the old Style. Thus it was that garments once common to all, pres- ently became the privileged dress of the clergy. Faith then saw in each particular vestment a symbol relating to the Passion of Our Lord, and a reminder of some Christian duty.
The priest’s vestments may be considered now:
(a) According to their present use.
(b) According to their historical origin.
(c) According to their symbolism. THE AMICE
The amice is a piece of fine linen in the form of an oblong. The priest places it for a moment on his head, and then allows it to rest upon his shoulders. As he does so he prays: “Place, O Lord, on my head the helmet of salvation, that so I may resist the assaults.of the devil.”
Historical Origin:
A covering for the head and neck worn like a hood. When indoors it was lowered and thrown over the ‘shoulders.
http://ccwatershed.org
UNE Qr al
r
REQUISITES AND PRAYERS FOR HOLY MASS 63
Symbolic Reference:
(a) The linen cloth that the soldiers put over Our Lord’s head; when thus blindfolded He was mockingly asked who struck Him.
(b) The helmet of Salvation. Cf. Ephes. vi, 17.
THE ALB A wide linen robe reaching to the feet and covering the whole body. The word “Alb” is derived from the Latin, alba (vestis understood), or white vestment. The vesting prayer is: “Make me white, O Lord, and cleanse my heart; that being made white in the Blood of the Lamb I may deserve an eternal reward." Historical: Origin: The alb, or tunic, was worn in ancient times by all who enjoyed any dignity. The lace alb is a 17th century development. Symbolic Reference: (a) The garment with which Herod clothed Our Lord. (b) Signifies the purity of conscience demanded of God's priest.
THE CINCTURE The cincture, or girdie, is a cord of linen fastened about the waist to confine the alb. 'The vesting prayer is: ''Gird me, O Lord, with the cincture of purity, and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me." Historical Origin: Walking and active exertion made it necessary for one to gird up a long garment like the alb. Hence the cincture was an essential article of dress. Symbolic Reference: (a) The cord that bound Our Lord to the pillar when He Was being scourged. (b) Symbolizes modesty, and also readiness. for hard work in God's service.
THE MANIPLE A strip of silken cloth worn on the left arm of the priest. The vesting prayer is: “May I deserve, O Lord, to bear the maniple of weeping and sorrow in order that I may joyfully reap the reward of my labors.” Historical Origin: Originally a strip of linen worn over the arm. During the long services, and in the intense heat of southern countries its use was frequently necessary to wipe the perspiration from the face and brow.
http://ccwatershed.org
64 à READ MASS WITH THE PRIEST
à n Coop by pue ed Priest in Alb Priest adjusting the Cincture
M
Priest. putting Priest with Priest in Chasuble Maniple on left the Stole is now completely arm : Vested.
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS 65
Symbolic Reference: (a) The rope whereby Our Lord was led, and the chains which bound His sacred hands. ) An emblem of the tears of penance, the fatigue of the priestly office and its joyful reward in heaven.
THE STOLE
A long band of silk of the same width as the maniple, but three times its length. It is worn around the neck and crossed on the breast.: The vesting prayer is: “Restore to me, O Lord, the state of immortality which I lost through the sin of my first parents and, although unworthy to approach Thy Sacred Mysteries, may I deserve nevertheless eternal joy.”
Historical Origin:.
A kind of neck-piece or kerchief; ; a part of the dress of the
upper classes. It gradually became the distinctive mark
of spiritual authority in the higher clerics, viz., the priest and deacon. Symbolic Reference:
(a) The cords with which Jesus was tied. Worn as it is over the shoulders, it reminds us, too, of the Cross Our Lord carried.
(b) A reminder of the Yoke of Christ. ‘The priest’s bur- den is a heavy one, which Christ nevertheless makes sweet and light.
THE CHASUBLE
The chasuble is the outer and chief vestment of the priest. It is essentially tie Mass vestment and is now exclusively reserved to the priest. The vestment is familiar to all by reason of thé. cross usually embroidered on it. The word “chasuble” is derived from the Latin, casula, a little house. The ancient vestment completely enveloped the priest, and was somewhat like a tent. The vesting prayer is: “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."
Historical Origin:
Imagine a large circular cloth with a hole eut in the center for the head. This will help one to visualize the ancient chasuble, which was an immense cloak, without opening in front, and without sleeves, It was put on over the head and completely enveloped the body. When it was necessary to use the hands, the garment had to be folded up on each side over the arms. Because of its inconvenience (for two assistants were needed to manipu- late it), the vestment was gradualy cut and altered until it now has its present shape.
Symbolic Reference: (a) The purple cloak worn by Our Lord when He stood
http://ccwatershed.org
66 f READ MASS WITH THE PRIEST
before Pilate.
(b) An emblem of love. When the ordaining bishop gives jt to the new priest, he says: “Receive the priestly garment, for the Lord is powerful to increase in you love and perfection."
Vestments of the Deacon and Subdeacon and. Their Office
The Deacon:—This word means servitor. One of the prin- cipal duties of this sacred minister js to assist the priest during Solemn High Mass and other solemn ceremonies. He is always at his side, and, by the place of honor which he occu- pies, he reminds us of the Beloved Disciple leaning on the Heart of Jesus during the Last Supper, and standing under ihe cross of Calvary.
The deacon chants the Gospel, and dismisses the people at the end of Mass by intoning: “Ite, Missa est.”
His vestments are the amice, alb, cincture, stole, and dal- matic; except the latter, all have already been explained.
The Dalmatic: This vestment was originally worn at Dal- matia, whence it was brought to Rome. It is a long and ample garment, with very large but short sleeves, descending only to the elbow, From the second century among the Romans it was the vestment of the emperors: the Church adopted it for the Sovereign Pontiff and the bishops. 'The deacons re- ceived it from Pope Sylvester, but the privilege of wearing it was confined to the deacons of the Church at Rome, and for them only granted on festival-days as a sign of joy; conse- quently, it was laid aside during Advent, Lent, and fast-days, periods of sadness and mourning in the Church.
e dalmatic is of the same color as the chasuble of the priest. ;
The deacon does not wear the stole in the same manner 8s the priest; he places it on the left shoulder, and brings the extremities under the right arm.
The Subdeacon.—This minister is charged with the prepa- ration of the sacred vessels, the bread and wine of the sacri- fice, giving the water to the celebrant when he washes hls hands, and reading the Epistle. His vestments are the amice, alb, girdle, maniple, and tunic. The tunic was formerly dis- tinguished from the dalmatic by its form and material; now : i in all respects like it, The Subdeacon does not wear the stole.
From the “offertory” until the “Pater Noster" at Solemn Mass he wears the humeral veil like a shawl over his shoul- ders, in the folds of which he holds the paten. This veil is &n oblong piece of silk of the color of the vestments of the day. It has strings to tie it in front.
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS 67
"MP Te Cupseni bh Binger Brahe Tus Humen Ven.
The Vestments Worn at Benediction
The Cope.—It is a large semi-circular cloak, reaching to the feet and having a small cape in the back. It is clasped in front at the breast. The cope is worn by the officiating priest at Benediction of the Blessed Sacrament and in pro- cessions. It is likewise used at the "Asperges" before High Mass, at funeral services, and in solemn blessings connected with Mass,—like the blessing of the ashes on Ash-Wednesday and of the palms on Palm Sunday. The humeral vell as described above, but in white, is worn by the priest when hold- ing the Monstrance to give Benediction,
The Colors of the Vestments
There are five liturgical colors: White, Green, Red, Purple,
and Black.
"White: is the symbol of purity. It is used on all feasts of Our Lord except those relating to His sufferings; on feasts of Our Lady; on the feasts of saints that are not martyrs.
Red: is the figure of blood and fire. The Church assigns it to the feasts of the martyrs and apostles; to Pentecost Sunday; to feasts connected with the Passion of Our
Ord. Green: is the symbol of hope. It is used on the Sundays
from Epiphany to Septuagesima and on the Sundays after Pentecost.
http://ccwatershed.org
68 READ MASS WITH THE PRIEST
(The Sacred Congregation of Rites permits the use of gold vestments instead of red, white or green, pro- vided the material be of pure cloth of gold.)
Violet: the penitential color, is used during Advent and Lent and on the Vigils of the greater feasts. (Vest- ments of rose color may be worn in place of violet on two days during the year: the third Sunday of Advent, Gaudete Sunday; and the fourth Sunday of Lent, Letare Sunday).
Black: the sign of mourning, is used on Good Friday, and in Masses of the Dead.
High Mass and Low Mass
High Mass: that which is celebrated by a priest, assisted by deacon and subdeacon, with ali the solemnity of chant, incense and full ceremonial.
Low Mass: is said by a priest alone, with one or two servers, and is a shortened or simplified form of the High Mass,
Missa Cantata: The so-called sung Mass, or Missa Cantata, is & modern compromise between a Low and a High Mass. At a Missa Cantata the ceremonies are somewhat abbre- viated because of the absence of the sacred ministers; incense is not permitted, and the celebrant himself sings the Gospel in the deacon’s stead. :
- The Asperges
-The Asperges, from the Latin aspergere, to wash or sprinkle, 1s a rite at least fifteen centuries old, which precedes the prin- cipal Mass on Sunday. It is performed by the celebrant of the Mass, who sprinkles the congregation with holy water while reciting a verse from Psalm 50: “Thou shalt sprinkle me with hyssop; and I shall be cleansed; Thou shalt wash me and I shall be made whiter than snow” (verse 8). At Easter- tide there is substituted for this versicle the Church’s anti- phon, “Vidi Aquam." The ceremony of sprinkling the con- gregation grew out of an old custom of blessing water for the faithful on Sunday mornings. In a ninth-century document we read: “Every Sunday, before the celebration of Mass, the priest shall bless water in his church and, for this holy pur- pose he shall use a clean and suitable vessel, The people, when entering the church, are to be sprinkled with this water, and those who so desire may carry some away,”
Ceremonies for the Laity
The following is a summary of ceremonies to be observed b the faithful at Mass and the liturgical functions connecte]
http://ccwatershed.org
REQUISITES AND PRAYERS.FOR HOLY MASS 69
with it. Uniformity in this matter would greatly add to the edification of the people and tend to enhance the sacred functions.
Loto Mass
HEN the celebrant enters the sanctuary . the laity rise
and remain standing till he descends to the foot of
the altar to begin Mass. They then kneel and remain so
throughout the Mass, except during the two Gospels, during
which they stand. (Rubricæ Generales Missalis, Tit. 17, n. 2.)
De Herdt (Vol. 1, n. 146) says that this rubric is not preceptive but directive only.
Note.—When the last Gospel is that of St. John they make
a simple genufiection with the priest. at the words “Et
Verbum," etc. then rise and remain standing until the priest reaches the foot of the altar,
Asperges
1. Stand when the celebrant enters the sanctuary and remain standing until the end of the Asperges. Do not kneel when the celebrant kneels and: intones the Asperges or Vidi Aquam.
2. Sit whilst the celebrant is removing the cope and putting on the chasuble.
3. Stand when the celebrant goes to the altar.
: High Mass
The rubrics give no direction. Gavantus (Pars I, Tit. 17) and Pouget (Institutiones Catholice in modum Catecheseos, Pars 3, Sect. 2, cap 7, § 20) say that the people may conform to the rules given for those who are in choir. Hence the people—
1. Stand—from the time the celebrant enters the sanctuary to the beginning of the Mass.
2. Kneel—-from the beginning of the Mass until the cele- brant ascends the altar after the Confiteor.
3. Stand—from the time the celebrant ascends the altar until he goes to the bench after the intonation of the Gloria, During the singing of the Kyrie eleison the people sit if the celebrant sits.
4, Sit—while the choir sings the Gloria.
5. Stand—from the time the celebrant rises from the bench to the end of the Orations.
6. Sit—from the beginning of the Epistle to the Dominus vobiscum before the Gospel.
7. Stand—during the Gospel and the recitation of the
http://ccwatershed.org
70 READ MASS WITH THE PRIEST
Credo; during the latter they make a genuflection on one knee at Et incarnatus est.
8. Sit - when the celebrant takes his seat, and whilst the Credo is being sung by the choir, except at the Et incarnatus est...et homo factus est, when they kneel on both knees.
9. Stand - when the celebrant rises to return to the altar and remain standing whilst he sings Dominus vobiscum and Ore- mus. A
10. Sit - from the Oremus to the beginning of the Preface - Per omnia saecula saeculorum.
Nore. - During solemn Mass when incense is used the people stand during the incensing of the congregation. Remain standing for the Preface. :
11. Stand - From the beginning of the Preface until the celebrant begins the Sanctus.
12. Kneel - from the Hosanna, etc., until the Per omnia saecula saeculorum before the Pater Noster.
Nore. - The S. C. Indulg. issued a decree June 12, 1907, according to which all who look at the Sacred Host when it is elevated at Mass or when the Blessed Sacrament is solemnly exposed and recite the ejaculation “My Lord and My God.” may gain an indulgence of seven years and seven times forty days, besides a plenary indulgence once a week if this is done daily and the sacraments are received. Hence the laity should bow when the celebrant genuflects, look at the Sacred Host when the celebrant elevates it, and bow again when the celebrant genuflects after elevating it.
13. Stand - from the Pater Noster until the Agnus Dei.
14. Kneel - from the Agnus Dei until the Dominus vobiscum before the Postcommunion.
15. Stand - during the Postcommunion and remain standing until the celebrant gives the Blessing.
16. Kneel - during the Blessing.
17. Stand - during the Last Gospel and remain standing until the celebrant has left the sanctuary.
Note. - When the Last Gospel is that of St. John, the people should make a simple genuflection with the priest at the words "Et Verbum, " etc., then rise and remain standing until the celebrant has left the sanctuary.
Requiem and Ferial filagses
The rules given above are to be observed, except -
1. Kneel during the prayers before the Epistle and after the Communion.
2. Kneel from the Benedictus through to the Last Gospel.
http://ccwatershed.org
REQUISITES AND PRAYERS FOR HOLY MASS 71
Note I—If, whilst sitting, the celebrant doffs his biretta, the people should make a bow by bending the head and to some extent the shoulders also,
Note IIL—When the celebrant bows or makes the sign of the cross in those parts of the Mass which he recites in a clear &nd intelligible tone of voice, the people should do the same.
Note III.—As often as the celebrant makes a genuflection or kneels, because the rubrics prescribe it, between the begin- ning of Mass and the Offertory (e.g., at the Adjuva nos in the Trect on Ash Wednesday and at Emisit spiritum during the reading of the Passion on Palm Sunday) the people do the em If they be sitting at the time they first rise and then
neel.
Benediction of the Blessed Sacrament
1. Kneel—from the beginning to the end of the service, ex- cept when the Te Deum is chanted, when all stand; but all should kneel on both knees when the verse Te ergo quesumus of the Te Deum is being sung.
2. Stand—as soon as the Blessed Sacrament is replaced in the tabernacle. '
Note I.—When the Blessed Sacrament is exposed the people make a double genufiection on both knees and a bow when entering and leaving the church.
Note IL—In answering the public prayers and litanies every one in the church should answer in a loud tone of voice.
http://ccwatershed.org
WHEN TO KNEEL, STAND OR SIT AT LOW, HIGH, REQUIEM OR SOLEMN MASS:
1 According to custom in American churches when there is no canonical choir, and no one to give a sign for standing, kneel. . ing, etc., the following procedure may be observed:
Parts Or THE Mass When Priest enters Sanctuary Beginning of Mass
| GLORIA DOMINUS VOBISCUM—COLLECTS | k EPISTLE (Priest at right side) — DIES IRAE (at Mass for the Dead) GOSPEL (Priest at left side) CREDO
| OFFERTORY (Oremus)
| PREFACE —
2nd ABLUTION Cwhen Priest drinks
Y from chalice second time) | | DOMINUS VOBISCUM é7 POSTCOM.| k | ITE MISSA EST and BLESSING
LAST GOSPEL (Priest at left side) PRAYERS AFTER LOW MASS
| When Priest leaves Sanctuary ABSOLUTION OF THE DEAD
x) R 4$ Du FE E SANCTUS till) COMMUNION ES k n 2 Ea k Fi n
i Key: 1—Low Mass not sung; 2— High Mass sung by one
| priest; 3—-Requiem or Funeral Mass sung by one priest; 4—Solemn High Mass sung by three priests; 5—Solemn Requiem or Funera! Mass sung by three priests; s—sit; st—stand; k—kneel; n—none.
Note: 1For Ferial Masses (Masses said on weekdays) said
by priest in purple vestments, follow directions of No. 3 (Requiem Mass). 2—Also sit when priest sits, %—Also genu- flect or sit when priest genuflects or sits. *— When people are ji
B incensed by thurifer, stand
http://ccwatershed.org
The Ordinary ano tbe Proper Patts of the Mass
"The English form of the Ordinary of the Mass is given here for study purposes only. The Latin has been omitted since it is in the “Ordinary of the Mass" for regular use on page 756 Thus the beginner may have at hand the copious notes and instructions interspersed throughout which were provided by Father Lasance, and readily familiarize himself with the order of Holy Mass and the sequence of the prayers. This will be so much easier of accomplishment as the reading and study of this form is correlated with the explanation of “The Parts of the Mass” taken from “Read Mass with the Priest" by Rev. William R, Kelly. After this knowledge has been acquired the “Ordinary of the Mass” in Latin and English as contained for practical purposes on page 756 should be used because it per- mits smoothly progressive reading.
To find what Mass ts to be celebrated on any given day, consult “The Universal Calendar” at the end of this book and then turn to the alphabetical index to ascertain the page on which the Mass for the celebration of the designated feast is contained.
The Parts of the Mass
Each Mass contains certain prayers and rites which are fized, i.e., they do not change and this is called the Ordinary of the Mass. But it also contains other prayers which vary according to the feast and this portion of the Mass is called the Proper of the Mass. These variable parts are the Introit, the Prayer or Collect, the Epistle or Lesson with their Gradual Tract or Sequence, the Gospel, the Offertory, Antiphon, the Secret, the Communion Antiphon and the Postcommunion These parts are indicated by a y so they may readily be recognized.
The following table wil give & comprehensive view of the structure of the Mass and its various parts.
Part 1. The Mass of tbe Catechumens
A. The Preparation.
1. The Preparatory Prayers for Mass; 2. The "Asperges Me;" 3. The i: at the foot of the altar; 4. The incensing of the altar; 5. The Introit; 6. The Gloria.
B. The Instruction.
1. The Prayers or Collects; 2. The Epistle, Gradual (Tract, Sequence); 3. The Gospel; 4. The Credo.
Part 2. Whe Mass of the faithful
A. The Offertory. 1. Offertory Prayer (Antiphon); 2. Prayers for tbe offering
73
http://ccwatershed.org
14 PRAYERS AND CEREMONIES OF MASS
‘of the bread and the wine; Incensing of offerings and altar; 3. The Lavabo or Washing of the hands; 4. The second prayers for the offering; 5. The Secrets.
B. The Canon.
1. The Preface and Sanctus; 2. The three Commemorations of the. Church, of the living, of the Saints, (the Communi- cantes); 3. Prayers before the Consecration; 4. Consecration and Elevation; 5. The Prayers after the Consecration: Com- memoration of the Passion, Death, Resurrection and.Ascension of our Lord; the two oblation prayers; the commemorations of the dead, ourselves and the Saints; 6. The Minor Elevation (The end of the Canon).
C. The Communion.
(a.) Preparation, .
1. The Pater Noster; 2. The Prayer for Peace; 3. The breaking of the Host; 4. The Agnus Dei; 5. Second prayer for peace. The Kiss of Peace; :
_ (b.) Reception of Holy Communion..
1. Prayers of preparation for Holy Communion; 2. The Domine non sum dignus; 3. The Communion of the Priest under both species;
(c) The Thanksgiving.
1. Two prayers of thanksgiving (The Ablution Prayers); 2. Communion Antiphon; 3. The Postcommunion.
(d.) Conclusion.
1. The Dismissal (Ite Missa Est); 2. The Blessing; 3. The Last Gospel.
The Drapers and Ceremonies of tbe Ordinary of the Mass
The Mass of the Catechumens
The Mass of the Catechumens extends from the prayers at the foot of the altar until the Offertory. It is a kind of prelude to the great act of sacrifice which begins with the Offertory and concludes with the end of the Mass. It is called “The Mass of the Catechumens" because in the early Church, the Catechumens, who were those under instruction and had not yet been baptized and admitted to the Church, were allowed to attend only this first part of the Mass,
Whe Preparation
As the first step in his preparation to say Mass the priest recites certain prayers privately before vesting. These prayers will be found at the end of this book and are recommended to the laity as a special preparation for the reception of Holy Communion. Indulgence, one year. Leo XIII, Feb. 17, 1883.
When the priest enters the Sanctuary, stand until he begins the prayers at the foot of the altar. Then kneel.
Standing at the foot of the altar steps, and signing himself
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 16
with the sign of the holy cross, the priest begins, the acolytes or other ministers responding: 1
In the name of the Father, and of the Son, and of the Holy Ghost. Amen.
The priest, folding his hands, says the Antiphon.
P. I will go in to the altar of God.
Hf. To God, Who giveth joy to my youth.
Now the priest recites the 42nd Psaim, "Judge me, O God, etc." and immediately adds the Confiteor, Therein expressed are the sentiments which. ought to animate both priest and people at this sacred time. (The priest humbled at the foot of the altar represents Jesus in the Garden of Olives.) (See Mass Picture, “The Beginning of Mass—The Confiteor," page 791).
Psalm 42
From Passion Sunday till Holy Saturday exclusively, and in Masses for the dead, the following psalm is omitted. In this event continue at the Confiteor.
Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.
I. For Thou art, God, my strength: why hast Thou cast me off? and why do I go sorrowful whilst the enemy afilicteth me?
P. Send forth Thy light and Thy truth: they have con- ducted me, and brought me unto Thy holy hill, and into Thy tabernacles.
RY. And I will go in to the altar of God; to God, Who giveth joy to my youth.
P. To Thee, O God, my God, I will give praise upon the harp: why art thou sad, O my soul, and why dost thou dis~ quiet me?
BY. Hope in God, for I will still give praise to Him, the salvation of my countenance and my God.
P. Glory be to the Father, and to the Son, and to the Holy Ghost.
Bí. As it was in the beginning, is now, and ever shall be, world without end. Amen.
P. I will go in to the altar of God.
RY. To God, Who giveth joy to my youth.
The Confiteor or Public Confession
The priest makes the sign of the cross and says:
1The directions given throughout this Ordinary of the Mass when to kneel, stand or sit are the general customs for Low Mass, Consult the “Ceremonies for the Laity,” page 68. However, frequently it is the rule to kneel all through Low Mass and stand at the two Gospels.
http://ccwatershed.org
76 PRAYERS AND CEREMONIES OF MASS
P. Our help is in the name of the Lord.
RY. Who made heaven and earth.
Joining his hands and bowing profoundly, the priest con- tinues:
I confess to almighty God, to blessed Mary, ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed: (Here the priest strikes his breast three times) through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and you, brethren, to pray to the Lord our God for me.
B. May almighty God have mercy on thee and, having forgiven thee thy sins, bring thee to life everlasting.
P. Amen.
The priest rises and the ministers or the acolytes bowing down, recite the Confiteor.
The priest now says:
P. May almighty God have mercy on you and, having forgiven you your sins, bring you to life everlasting.
B. Amen.
Signing himself with the sign of the cross he continues:
P. May the almighty and merciful God grant us pardon, absolution, and remission of our sins.
RY. Amen.
Bowing moderately the priest continues:
P. Thou wilt turn again, O God, and quicken us.
RY. And Thy people shall rejoice in Thee.
P. Show us, O Lord, Thy mercy.
K. And grant us Thy salvation.
P. O Lord, hear my prayer.
BY. And let my cry come unto Thee.
P. The Lord be with you.
RB. And with thy spirit.
P. Let us pray.
Then going up to the altar the- priest prays silently:
Take away from us our iniquities, we beseech Thee, O Lord; that, being made pure in heart, we may be worthy to enter into the Holy of holies, Through Christ our Lord. Amen.
Bowing down over the altar, he kisses it anq says:
We beseech Thee, O Lord, by the merits of those of Thy saints whose relics are here, and of all the saints, that
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 77
Thou wouldst. vouchsafe to pardon me all my sins. Amen.
- Á The Jntroit ;
In the ancient days the Introit (from the Latin “he enters”) usually a selection from Holy Scripture, was chanted while the priest and his attendants were going in procession to the altar, Often, but not always, the Introit sounds the keynote of the Mass, for instance, rejoicing on Letare Sunday, (4th Bunday. of Lent, page 327). (See Mass Picture—The Introit,
age E E Saniko to the left or Epistle side of the altar, he reads the Introit, which varies according to the Mass that is being cele- brated, and which will be found in its place in the order of proper Masses, page 103 to page 752, in this book. (In this connection attention is called to the directions for finding the Proper Part of a Mass in “Read Mass with the Priest, page 43.)
Then alternately with his ministers and with folded hands he says: v ;
The Kprie Eleison
Kyrie Eleison: These are Greek words. Kyrie Eleison—Lord have mercy. Christe Eleison—Christ have mercy. “The Kyrie Eleison, that cry for mercy .. . seems introduced as if to give grander effect to the outburst of joy and praise which suc- ceeds: it in the Gloria in Excelsis” (Cardinal Wiseman).
P. Lord, have mercy on us.
Hf. Lord, have mercy on us.
P. Lord, have mercy on us.
BY. Christ, have mercy on us.
P. Christ, have mercy on us.
W. Christ, have mercy on us.
P. Lord, have mercy on us.
K. Lord, have mercy on us.
P. Lord, have mercy on us.
He now moves to the center of the altar, and recites:
g The Gloria in Exrelsig?
This is omitted in Lent and Advent, and in Masses for the dead. 1
The Gloria is the Church's greatest hymn of praise. Its first words are from the angels hymn on the night of the Divine Saviour’s birth. In the Gloria the Church renders honor, and glory, and thanksgiving, to the Father, the Son, and the Holy Ghost. (See Mass Picture “The Gloria in Excelsis," page 761).
1At high Mass the priest, before reading the Introit, blesses incense, saying:
Mayest thou be blessed by Him in Whose honor thou art to be burnt. Amen. .
He then incenses the altar and, is himself incensed. by his deacon.
2In high Masses the celebrant sings the first words of the Gloria in excelsis Deo, which is then taken up by the choir; the celebrant and ministers being seated until it is finished.
http://ccwatershed.org
78 PRAYERS AND CEREMONIES OF MASS
Glory be to God on high, and on earth peace to men of good will. We praise Thee, we bless Thee, we adore 'Thee, we glorify Thee. We give Thee thanks for Thy great glory. O Lord God, heavenly king, God the Father almighty. O Lord Jesus Christ, the only-begotten Son, O Lord God, Lamb of God, Son of the Father. Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our prayer. Who sittest at the right hand of the Father, have mercy on us. For Thou alone art holy; Thou alone art the Lord; Thou alone, O Jesus Christ, together (he makes the sign of the Cross) with the Holy Ghost, art most high in the glory of God the Father. Amen.
After his recitation of the Gloria the priest kisses the altar. The significance of the act is obvious, since the altar stands for Christ Himself. Turning to the people and with arms extended, the priest then says or sings:
P. The Lord be with you.
To which the server responds:
Bí. And with thy spirit.
This greeting of the celebrant is a sacramental and there-
fore a means of grace for those hearers who are properly dis- posed.
* The Praper or Collect
Here follow the Prayers (also called “Collects”) appointed for the day which will be found in their proper places for each Mass in the book. The priest says or sings them at the Tight or Epistle side of the altar.
After his greeting the priest says “Oremus,” "Let us pray," exhorting the congregation to join him in the prayer of the Mass. This prayer is found in the Missal immediately after the Introit. The number of prayers varies according to the day. On the greater feasts there is only one prayer; the second and third prayers said on other days are called Com- memorations, The prayer usually begins with an address to the Almighty, is followed by an appeal expressed very briefly and fervently, and always ends with mention of the Three Divine Persons. God Himself seems to have inspired the com- poser of these ancient petitions. No prayers can compare with them in simplicity and unction.
The endings of the Prayers vary according to the nature of the Prayer. For explanation see page 819.
* ' The Epistle or Lesson
The priest next reads the Epistle, or Lesson, from the Mass he is celebrating, with the Gradual, or Tract or Sequence ar ee ESSEN,
1At Solemn High Mass the Epistle is sung by the subdeacon, the choir afterwards singing the Gradual.
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 79
which will be found in their proper place for each Mass in the book. At the end the server answers “Thanks be to God” (Deo Gratias).
The Epistle is a passage from the Bible read after the last Prayer, It is also called *Lectio"—lesson or reading. It may be a reading from the Epistles of the New Testament. The custom of reading parts of the Bible in public is very ancient. It is quite likely that the early Church followed the Temple tradition in this respect. At the end of the Epistle the people were wont to answer “Deo Gratias, “Thanks be to God." The Epistle is generally read aloud to the people along with the Gospel. (See Mass Picture, "The Epistle," page 763).
The Gradual, as we now have it, is composed of only two psalm verses. Originally a whole psalm was sung by the deacon between the Epistle and Gospel. It was introduced to keep up the interest of the falthful during the very long ceremonies of the ancient Church. There is evidence to show that the people liked good singing.
The Alleluia: a Hebrew expression meaning “Praise ye the Lord,” is repeated twice after the Gradual. It is omitted during the penitential season, its place then being taken by the Tract. The Sequence is a hymn used on certain occasions. Five Sequences are found today in the Roman Missal; there were many others in the Middle Ages. These are found on pages 540, 599, 636, 969, 1503.
The priest, returning to the center, bows down over the altar and says silently the prayer of preparation for the read- ing of the holy Gospel:
The Munda Cor Meum
Cleanse my heart and my lips, Who didst cleanse with a burning coal the lips of the prophet Isaias; and vouchsafe in Thy loving-kindness so to purify me that I may be enabled worthily to announce Thy holy Gospel. Through Christ our Lord. Amen. ]
Vouchsafe, O Lord, to bless me.
The Lord be in my heart and on my lips, that I mey worthily and becomingly announce His Gospel. Amen.
* The Gospel *
The Gospel is an extract from one of the four Evangelists.
1At Solemn High Mass, after the celebrant has read the Gospel, in a low tone, the deacon, taking the book of the Holy Gospels from the altar, kneels before the celebrant and asks his blessing:
Pray, sir, a blessing.
The Lord be in thy heart and on thy lips, that worthily and becomingly thou mayest announce His Gospel: In the pate of the Father, and of the Son, and of the Holy Ghost.
en,
Then the deacon goes to the place appointed, and sings the Gospel to the end. The celebrant kisses the Sacred Text as above, and ts then incensed by the deacon,
http://ccwatershed.org
80 PRAYERS AND CEREMONIES OF MASS
Our English word gospel from the Anglo-Saxon god (good) spell (speak), signifies good news, In apostolic days the sacred text was read at some length during the liturgical services of the Church. Later on, Pope St. Damasus (A.D. 304-384) selected definite passages, bound them in a book called the Evangeliarium and appointed them to be read on certain days. In another~ Volume, the Epistolarium, were gathered the Epistles; in the Psalterium, the psalms; and in the Sacra- mentarium, the rites and prayers for the celebrant. These four books were duly arranged and combined in one volume centuries later. This volume is the Roman Missal. The por- tion of the Gospel read in Mass is chosen for the useful lesson it imparts. Before the priest reads, he signs himself with the cross upon the forehead, lips and heart, the symbolism of the act being at cnce apparent. A homily or sermon followed the public reading of the Gospel. The catechumens and penl- tents were then excluded, so that the Mass up to this point was called fhe Mass of the Catechumens. Only the faithful might remain for the Sacred Mystery, hence the Mass from the Offertory to the end was called the Mass of the Faithful. (See Mass Picture, “The Priest Reads the Gospel,” page 764).
Passing to the right or Gospel corner of the altar, the priest says:
P, The Lord be with you.
Bí. And with thy spirit.
P. The continuation (or beginning) of the holy Gospel according to N. (Here he announces the name of the Evangelist.) .
Jy. Glory be to Thee, O Lord.
The Gospel ended, the acolyte answers:
W. Praise be to Thee, O Christ.
Kissing the words of the Sacred Text, the priest says:
May our sins be blotted out by the words of the Gospel.
The Ricene Creed
The Creed is the public and solemn profession of the Faith, Its text was not made known to the catechumens of early times until they had been tried and approved. For more than three centuries the Apostles’ Creed alone was in use. Then in the fourth century. a more explicit statement of belief, the Nicene Creed, was formulated against the errors of the time, and it is this creed that is recited in. the Mass. (See Mass Picture, “The Credo,” page 765).
The priest returns to the middle of the altar and recites the Creed, if it is to be said. (For the text of the Nicene Creed see page 765). It is said or sung at Mass on all Sun- days, on other days whenever indicated.
The Mass of the Faithful
This portion of the Mass has three principal parts: (a.) The Offertory, beginning with the verse called “The Offertory" to
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 81
the "Preface" during which time the bread and wine are pre- Dared for the Sacrifice. This verse is a portion of the "Long Psalm” which used to be sung at this point while the people Walked to the altar to present, or offer their gifts. (b.) The Canon of the Mass, introduced by the “Preface” and extend- ing to just before the “Pater Noster” (The Our Father) and including, therefore, the “Consecration” which is the sacri- ficial act of. the Mass, known sometimes as the "Action." (c.) The. Communion, prefaced by. the “Pater Noster" and ex- tending to the conclusion of the Mass. The "Communion" consists of first the preparation. for the reception of Holy Communion and secondly of the Thanksgiving after reception of Holy Communion. 'The entire part is called Mass of ihe Faithful because in the early church the Catechumens were excluded before the Offertory, while the Faithful, who were baptized in good standing, remained also for the sacrifice of the Mass and partook of Holy Communion.
The priest now proceeds to the Offertory. He kisses the altar; then turning to the people, he salutes them: P. The Lord be with you. : BY. And with thy spirit. P. Let us pray.
ISE) x - Uhe Offertory!
Now he reads the Psalm-verse appointed which will be found in its proper place for each Mass in this book. At high Mass it is to be sung by the choir. This verse was originally a whole psalm, which was chanted while the people walked up to the sanctuary with their offerings. The Offertory, as an act, is accomplished as the priest offers the bread and wine while reciting the prayer “Receive, O holy Father,” and the four oblation prayers that follow. (See Mass Picture, “The Offering of the Host," page 767). :
The priest now uncovers the chalice,
Offering of the Wost
Taking the host to be consecrated, which is lying on the paten solemnly consecrated for the holding of the body of Christ, he makes the oblation, saying ‘silently: .
Receive, O holy Father, almighty and eternal God, this spotiess host, which I, Thine unworthy servant, offer unto Thee, my living and true God, for my countless sins, tres- passes, and omissions; likewise for all here present, and for all faithful Christians, whether living or dead, that it may avail both me and them to salvation, unto life everlasting. Amen.
1 Here at Solemn High Mass the subdeacon proceeds to the eredence table and putting on the Humeral Veil he takes the covered chalice to the altar, giving it to the deacon who hands the paten with the host to the celebrant.
http://ccwatershed.org
82 PRAYERS AND CEREMONIES OF MASS
Making the sign of the cross with the paten he places the host upon the corporal. He proceeds to the Epistle side and pours wine.and water into the chalice, blessing the ‘water before pouring it (but in Masses for the Dead the blessing of the water is omitted). While doing this, he recites the prayer below: “O God, Who in creating man" (Deus qui humane).
This is a telling Mlustration of the perfect and indissoluble union of the divinity with the humanity of Jesus through the Incarnation of the Word; and, according to the prayer of the Church, it is likewise & touching symbol of the union of Jesus with all Christians and especially with every single one who assists at Holy Mass; for the priest petitions the heavenly Father to unite our poor human nature so closely with the divinity of Jesus that nothing may ever be abie to separate it. And even as these few drops of water lose them- selves in the wine, so may also we lose ourselves in the divinity of Christ.—Herbst, Holy Mass.
O God, Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew; by the mystery signified in the mingling of this water and wine grant us to have part in the Godhead of Him Who hath vouchsafed to share our manhood, Jesus Christ Thy Son, Our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost; God, world without end. Amen.
Offering of the Chalice
The celebrant offers the chalice with the words:
We offer unto Thee, O Lord, the chalice of salvation, be- seeching Thy clemency that it may ascend as a sweet odor before Thy divine majesty, for our own salvation, and for that of the whole world. Amen.
Making the sign of the cross with the chalice, and placing it on the corporal, he covers it with the pali?
Bowing down over the altar the celebrant goes on:
Humbled in mind, and contrite of heart, may we find favor with Thee, O Lord: and may the sacrifice we this day offer up be well-pleasing to Thee, Who art our Lord and our God.
Raising his eyes to heaven he invokes the Holy Ghost upon the oblation, over which he makes the sign of the cross, say- ing: : l
1 Here at Solemn High Mass the deacon pours the wine into the chalice, the subdeacon afterwards adding a jew dropa of the water which the celebrant has blessed,
2 Here at Solemn High Mass the subdeacon receives from the deacon the paten, which he covers with the extremity of the veil worn over his shoulders; he then proceeds to the foot of the altar-steps, and takes his stand behind the priest. He holds the paten before his eyes until the conclusion of the Pater Noster. In Masses for the.dead the paten is not removed from the altar nor is the humeral veil worn by the subdeacon.
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 83
Come, Thou, the sanctifier, God almighty and everlasting; bless Hi this sacrifice which is prepared for the glory of Thy holy name;
TOUN N
The arrangement of the altar-table immediately after the Offertory: 1. The Corporal. 2. The Host. 3. The Chalice. 4. The Pall. 5. The Burse. 6. The Purificator. 7. The Paten. 8. The Chalice Vell.
The Lababo
Following the offering of the bread and wine water is poured over the fingers of the celebrant.
When the people had made their offerings in kind, that 1s, bread, wine, fruits, etc., the priest’s hands were perhaps a bit soiled. Practical reasons would thus require an ablution. And, of course, the external washing symbolized the inward purity expected of God's minister at the sublime Sacrifice. While washing his hands, the priest recites the second half of Psaim 25. (See Mass Picture, “The Lavabo—The Priest Washes His Hands,” page 770).
I will wash my hands among the innocent: and will com- pass Thine altar, O Lord.
That I may hear the voice of praise: and tell of all Thy wondrous works. . - '1At Solemn High Mass incense is them blessed. The full ceremony is given in the "Ordinary of the Mass," page 769.
http://ccwatershed.org
84 PRAYERS AND CEREMONIES OF MASS
I have loved, O Lord, the beauty of Thy house, and the where Thy glory dwelleth.
Take not away my soul, O God, with the wicked: nor my life with men of blood.
-In whose hands are iniquities: their right hand is filled with gitts.
put as for me, I have walked in my Innocence: redeem me,
&nd have mercy on me. i
My foot hath stood in the direct way: in the churches I will bless Thee, O Lord. . E .
In Masses for the Dead, and in Passiontide, omit the follow- ing Glory be to the Father as far as "Receive, O holy Trinity."
Glory be to the Father, and to the Son, and to the Holy Ghost. . 7 '
As it was in the beginning, is now, and ever shall be; world without end. Amen. `
Bowing down over the middle of the altar the priest con- tinues the prayer of oblation:
Receive, O holy Trinity, this oblation offered up by us to Thee, in memory of the passion, resurrection, and ascension of Our Lord Jesus Christ, and in honor of blessed Mary, ever & virgin, of blessed John the Baptist, of the holy apostles Peter and Paul, of these, and of all the saints, that it may be available to their honor and to our salvation: and may they whose memory we celebrate on earth vouchsafe to inter- cede for us in heaven. 'Through the same Christ our Lord. Amen.
The Orate Fratres Feeling his unworthiness, the priest, after he kisses the altar, turns to the people imploring them with raised voice:
(See Mass Picture, “The Orate Fratres," page 772).
Brethren, pray (and turning back to the altar continues silently) that my sacrifice and -yours may be well pleasing to God the Father almighty.
To which they answer through the server:
. May the Lord receive this sacrifice at thy hands, to the praise and glory of His name, to our own benefit, and to that of all His holy Church.
To this the priest adds Amen.
* The Secret Praper
Then with hands extended, the priest says the Secret prayers. Their order and number are the same as the Prayers said. at the beginning of Mass, and will be found in the proper place in each Mass.
http://ccwatershed.org
PRAYERS AND CEREMONIES OF MASS 85
The Secret was originally the one prayer of oblation re- cited by the priest over the bread and wine he. was to con- Secrate. It is said inaudibly, for here the priest is acting as a mediator speaking directly to God on behalf of man.
As he finishes the last of the Secret prayers he raises his voice, saying, or singing:
World without end.
And the server answers, Amen.
The Preface
Next follows the Preface which for high Mass is set to an impressive chant.. The Preface said or sung on Sundays which includes Trinity Sunday is the so-called “Sunday Preface,” also named “Preface of the Blessed Trinity" (page 773). The “Common Preface,” also named “Ferial or Weekday Preface” (page 775), is said throughout the year on all weekdays and feasts that have no special Preface, For days that have a Special Preface directions are given in the respective Masses, These Special Prefaces are found on pages 798 to 818. i
The Preface, or introduction to the Canon, is a hymn of thanksgiving and praise. It is preceded by an invitation to the people to raise their hearts to God, and ends with the words of the seraphim incessantly sung before the throne of God. We should humbly acknowledge our unworthiness and seek to unite our praises with their acceptable Song of Tri- umph—the Trisagion (thrice holy). (See Mass Picture, “The Preface," page 773).
The Sanctus
Holy, holy, holy, Lord God of hosts.